Blessed is the man whom you discipline, Yah, and teach out of your law,
Parallel Translations
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Blessed is the man whom you discipline, Yah, and teach out of your law,
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Blessed is the man whom thou chastenest, O LORD, and teachest him out of thy law;
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Happy is the man whom Thou instructest, O LORD, and teachest out of Thy law;
Cross-references (10)
Passages linked to Psalms 94:12 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Proverbs 3:11-12 My son, don’t despise Yahweh’s discipline, neither be weary of his correction; for whom Yahweh loves, he corrects, even as a father reproves the son in whom he delights.
- Job 5:17 “Behold, happy is the man whom God corrects. Therefore do not despise the chastening of the Almighty.
- Hebrews 12:5-11 You have forgotten the exhortation which reasons with you as with children, “My son, don’t take lightly the chastening of the Lord, nor faint when you are reproved by him; for whom the Lord loves, he disciplines, and chastises every son whom he receives.” It is for discipline that you endure. God deals with you as with children, for what son is there whom his father doesn’t discipline? But if you are without discipline, of which all have been made partakers, then you are illegitimate, and not children. Furthermore, we had the fathers of our flesh to chasten us, and we paid them respect. Shall we not much rather be in subjection to the Father of spirits, and live? For they indeed, for a few days, punished us as seemed good to them; but he for our profit, that we may be partakers of his holiness. All chastening seems for the present to be not joyous but grievous; yet afterward it yields the peaceful fruit of righteousness to those who have been trained by it.
- 1 Corinthians 11:32 But when we are judged, we are punished by the Lord, that we may not be condemned with the world.
- Psalms 119:71 It is good for me that I have been afflicted, that I may learn your statutes.
- Revelation 3:19 As many as I love, I reprove and chasten. Be zealous therefore, and repent.
- Psalms 119:67 Before I was afflicted, I went astray; but now I observe your word.
- Deuteronomy 8:5 You shall consider in your heart that as a man disciplines his son, so Yahweh your God disciplines you.
- Job 33:16-25 Then he opens the ears of men, and seals their instruction, that he may withdraw man from his purpose, and hide pride from man. He keeps back his soul from the pit, and his life from perishing by the sword. He is chastened also with pain on his bed, with continual strife in his bones, so that his life abhors bread, and his soul dainty food. His flesh is so consumed away that it can’t be seen. His bones that were not seen stick out. Yes, his soul draws near to the pit, and his life to the destroyers. “If there is beside him an angel, an interpreter, one among a thousand, to show to man what is right for him; then God is gracious to him, and says, ‘Deliver him from going down to the pit, I have found a ransom.’ His flesh will be fresher than a child’s. He returns to the days of his youth.
- Micah 6:9 Yahweh’s voice calls to the city, and wisdom sees your name: “Listen to the rod, and he who appointed it.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (18 sources)
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John Calvin 1540 · Public Domain 12 Blessed is the man whom thou hast instructed,…
12 Blessed is the man whom thou hast instructed, O God! The Psalmist now passes from the language of censure to that of consolation, comforting himself and others of the Lord’s people with the truth, that though God might afflict them for a time, he consulted their true interests and safety. At no period of life is this a truth which it is unnecessary to remember, called as we are to a continued warfare. God may allow us intervals of ease, in consideration of our weakness, but would always have us exposed to calamities of various kinds. The audacious excesses to which the wicked proceed we have already noticed. Were it not for the comfortable consideration that they are a blessed people whom God exercises with the cross, our condition would be truly miserable. We are to consider, that in calling us to be his people, he has separated us from the rest of the world, to participate a blessed peace in the mutual cultivation of truth and righteousness. The Church is often cruelly oppressed by tyrants under color of law — the very case of which the Psalmist complains in this psalm; for it is evident that he speaks of domestic enemies, pretending to be judges in the nation. Under such circumstances, a carnal judgment would infer, that if God really concerned himself in our welfare he would never suffer these persons to perpetrate such enormities. To prevent this, the Psalmist would have us distrust our own ideas of things, and feel the necessity of that wisdom which comes from above. I consider the passage to mean that it is only in the Lord’s school we can ever learn to maintain composure of mind, and a posture of patient expectation and trust under the pressure of distress. The Psalmist declares that the wisdom which would bear us onward to the end, with an inward peace and courage under long-continued trouble, is not natural to any of us, but must come from God. Accordingly, he exclaims, that those are the truly blessed whom God has habituated through his word to the endurance of the cross, and prevented from sinking under adversity by the secret supports and consolations of his own Spirit.
The words with which the verse begins, Blessed is the man whom thou hast instructed, have no doubt a reference to chastisements and experience of the cross, but they also comprehend the gift of inward illumination; and afterwards the Psalmist adds, that this wisdom, which is imparted by God inwardly, is, at the same time, set forth and made known in the Scriptures. In this way he puts honor upon the use of the written word, as we find Paul saying, that all things
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“were written for our learning, that we, through patience and comfort of the Scriptures, might have hope” (Romans 15:4)
This shows from what quarter we are to derive our patience — the oracles of God, which supply us with matter of hope for the mitigation of our griefs. In short, what the Psalmist means is summarily this: Believers must, in the first place, be exhorted to exercise patience, not to despond under the cross, but wait submissively upon God for deliverance; and next, they must be taught how this grace is to be obtained, for we are naturally disposed to abandon ourselves to despair, and any hope of ours would speedily fail, were we not taught from above that all our troubles must eventually issue in salvation. We have here the Psalmist’s testimony to the truth, That the word of God provides us with abundant ground of comfort, and that none who rightly avails himself of it need ever count himself unhappy, or yield himself to hopelessness and despondency. One mark by which God distinguishes the true from the false disciple is, that of his being ready and prepared to bear the cross, and waiting quietly for the Divine deliverance, without giving way to fretfulness and impatience. A true patience does not consist in presenting an obstinate resistance to evils, or in that unyielding stubbornness which passed as a virtue with the Stoics, but in a cheerful submission to God, based upon confidence in his grace. On this account it is with good reason that the Psalmist begins by laying it down as a fundamental truth, necessary to be learned by all the Lord’s people, That the end of those temporary persecutions, to which they are subjected, is their being brought at last to a blessed rest after their enemies have done their worst. He might have contented himself with saying, that the truly blessed were those who had learned from God’s word to bear the cross patiently, but that he might the more readily incline them to a cheerful acquiescence in the Divine disposals, he subjoined a statement of the consolation which tends to mitigate the grief of their spirits. Even supposing that a man should bear his trials without a tear or a sigh, yet if he champ the bit in sullen hopelessness — if he only hold by such principles as these, “We are mortal creatures,” “It is vain to resist necessity, and strive against fate,” “Fortune is blind” — this is obstinacy rather than patience, and there is concealed opposition to God in this contempt of calamities under color of fortitude. The only consideration which will subdue our minds to a tractable submission is, that God, in subjecting us to persecutions, has in view our being ultimately brought into the enjoyment of a rest. Wherever there reigns this persuasion of a rest prepared for the people of God, and a refreshment provided under the heat and turmoil of their troubles, that they may not perish with the world around them, — this will prove enough, and more than enough, to alleviate any present bitterness of affliction.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain God hath care over his, and chastised them for…
God hath care over his, and chastised them for their wealth, that they should not perish forever with the wicked.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Psa 94:12 Blessed [is] the man whom thou chastenest,…
Psa 94:12 Blessed [is] the man whom thou chastenest, O LORD, and teachest him out of thy law;
Ver. 12. Blessed is the man whom thou chastenest, &c.] And thereby effectest that his vain thoughts lodge not within him, Jer 4:14; but that the wicked forsake his ways, and the unrighteous man his thoughts, and return to thee, &c., Isa 55:7. Feri Domine, feri, said Luther, Strike whiles thou pleasest, Lord; only to thy correction add instruction, Ut quod noceat, docent. See my Love Tokens.
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And teachest him out of thy law] Lashing him, but with teaching him, ut resipiscat, et serviat tibi corde perfecto, saith Kimchi here, that he may repent and serve thee with an upright heart; for which purpose affliction sanctified is of singular use. Crux voluntatis Dei schola, morum disciplina, felicitatis meditatorium, gaudii Spiritus Sancti officina, breviter bonorum omnium thesaurus, saith Brentius, on Job 33:16.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain And whereas these ungodly persons esteem themselves the only…
And whereas these ungodly persons esteem themselves the only happy men, and conclude thy people to be of all men the most miserable, because of the manifold persecutions and afflictions which they commonly suffer, and upon this account dispute against thy providence, so far is their opinion from the truth, that the contrary is most certain, that as their prosperity is a real mischief to them, so those afflictions of good men which are accompanied with Divine instructions are great and true blessings to them, themselves being judges.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain The psalmist, having denounced tribulation to those that trouble…
The psalmist, having denounced tribulation to those that trouble God's people, here assures those that are troubled of rest. See Th2 1:6, Th2 1:7. He speaks comfort to suffering saints from God's promises and his own experience.
I. From God's promises, which are such as not only save them from being miserable, but secure a happiness to them (Psa 94:12): Blessed is the man whom thou chastenest. Here he looks above the instruments of trouble, and eyes the hand of God, which gives it another name and puts quite another color upon it. The enemies break in pieces God's people (Psa 94:5); they aim at no less; but the truth of the matter is that God by them chastens his people, as the father the son in whom he delights, and the persecutors are only the rod he makes use of. Howbeit they mean not so, neither doth their heart think so, Isa 10:5-7. Now it is here promised,
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1. That God's people shall get good by their sufferings. When he chastens them he will teach them, and blessed is the man who is thus taken under a divine discipline, for none teaches like God. Note, (1.) The afflictions of the saints are fatherly chastenings, designed for their instruction, reformation, and improvement. (2.) When the teachings of the word and Spirit go along with the rebukes of Providence they then both manifest men to be blessed and help to make them so; for then they are marks of adoption and means of sanctification. When we are chastened we must pray to be taught, and look into the law as the best expositor of Providence. It is not the chastening itself that does good, but the teaching that goes along with it and is the exposition of it.
2. That they shall see through their sufferings (Psa 94:13): That thou mayest give him rest from the days of adversity. Note, (1.) There is a rest remaining for the people of God after the days of their adversity, which, though they may be many and long, shall be numbered and finished in due time, and shall not last always. He that sends the trouble will send the rest, that he may comfort them according to the time that he has afflicted them. (2.) God therefore teaches his people by their troubles, that he may prepare them for deliverance, and so give them rest from their troubles, that, being reformed, they may be relieved, and that the affliction, having done its work, may be removed.
3. That they shall see the ruin of those that are the instruments of their sufferings, which is the matter of a promise, not as gratifying any passion of theirs, but as redounding to the glory of God: Until the pit is digged (or rather while the pit is digging) for the wicked, God is ordering peace for them at the same time that he is ordaining his arrows against the persecutors.
4. That, though they may be cast down, yet certainly they shall not be cast off, Psa 94:14. Let God's suffering people assure themselves of this, that, whatever their friends do, God will not cast them off, nor throw them out of his covenant or out of his care; he will not forsake them, because they are his inheritance, which he will not quit his title to nor suffer himself to be disseised of. St. Paul comforted himself with this, Rom 11:1.
5. That, bad as things are, they shall mend, and, though they are now out of course, yet they shall return to their due and ancient channel (Psa 94:15): Judgment shall return unto righteousness; the seeming disorders of Providence (for real ones there never were) shall be rectified. God's judgment, that is, his government, looks sometimes as if it were at a distance from righteousness, while the wicked prosper, and the best men meet with the worst usage; but it shall return to righteousness again, either in this world or at the furthest in the judgment of the great day, which will set all to-rights. Then all the upright in heart shall be after it; they shall follow it with their praises, and with entire satisfaction; they shall return to a prosperous and flourishing condition, and shine forth out of obscurity; they shall accommodate themselves to the dispensations of divine Providence, and with suitable affections attend all its motions. They shall walk after the Lord, Hos 11:10. Dr. Hammond thinks this was most eminently fulfilled in the destruction of Jerusalem first, and afterwards of heathen Rome, the crucifiers of Christ and persecutors of Christians, and the rest which the churches had thereby. Then judgment returned even to righteousness, to mercy and goodness, and favour to God's people, who then were as much countenanced as before they had been trampled on.
II. From his own experiences and observations.
1. He and his friends had been oppressed by cruel and imperious men, that had power in their hands and abused it by abusing all good people with it. They were themselves evil-doers and workers of iniquity (Psa 94:16); they abandoned themselves to all manner of impiety and immorality, and then their throne was a throne of iniquity, Psa 94:20. Their dignity served to put a reputation upon sin, and their authority was employed to support it, and to bring about their wicked designs. It is a pity that ever a throne, which should be a terror to evil-doers and a protection and praise to those that do well, should be the seat and shelter of iniquity. That is a throne of iniquity which by the policy of its council frames mischief, and by its sovereignty enacts it and turns it into a law. Iniquity is daring enough even when human laws are against it, which often prove too weak to give an effectual check to it; but how insolent, how mischievous, is it when it is backed by a law! Iniquity is not the better, but much the worse, for being enacted by law; nor will it excuse those that practise it to say that they did but do as they were bidden. These workers of iniquity, having framed mischief by a law, take care to see the law executed; for they gather themselves together against the soul of the righteous, who dare not keep the statutes of Omri nor the law of the house of Ahab; and they condemn the innocent blood for violating their decrees. See an instance in Daniel's enemies; they framed mischief by a law when the obtained an impious edict against prayer (Dan 6:7), and, when Daniel would not obey it, they assembled together against him (Psa 94:11) and condemned his innocent blood to the lions. The best benefactors of mankind have often been thus treated, under colour of law and justice, as the worst of malefactors.
2. The oppression they were under bore very hard upon them, and oppressed their spirits too. Let not suffering saints despair, though, when they are persecuted, they find themselves perplexed and cast down; it was so with the psalmist here: His soul had almost dwelt in silence (Psa 94:17); he was at his wits' end, and knew not what to say or do; he was, in his own apprehensions, at his life's end, ready to drop into the grave, that land of silence. St. Paul, in a like case, received a sentence of death within himself, Co2 1:8, Co2 1:9. He said, "My foot slippeth (Psa 94:18); I am going irretrievably; there is no remedy; I must fall. I shall one day perish by the hand of Saul. My hope fails me; I do not find such firm footing for my faith as I have sometimes found." Psa 73:2. He had a multitude of perplexed entangled thoughts within him concerning the case he was in and the construction to be made of it, and concerning the course he should take and what was likely to be the issue of it.
3. In this distress they sought for help, and succour, and some relief. (1.) They looked about for it and were disappointed (Psa 94:16): "Who will rise up for me against the evil-doers? Have I any friend who, in love to me, will appear for me? Has justice any friend who, in a pious indignation at unrighteousness, will plead my injured cause?" He looked, but there was none to save, there was none to uphold. Note, When on the side of the oppressors there is power it is no marvel if the oppressed have no comforter, none that dare own them, or speak a good word for them, Ecc 4:1. When St. Paul was brought before Nero's throne of iniquity no man stood by him, Ti2 4:16. (2.) They looked up for it, Psa 94:20. They humbly expostulate with God: "Lord, shall the throne of iniquity have fellowship with thee? Wilt thou countenance and support these tyrants in their wickedness? We know thou wilt not." A throne has fellowship with God when it is a throne of justice and answers the end of the erecting of it; for by him kings reign, and when they reign for him their judgments are his, and he owns them as his ministers, and whoever resist them, or rise up against them, shall receive to themselves damnation; but, when it becomes a throne of iniquity, it has no longer fellowship with God. Far be it from the just and holy God that he should be the patron of unrighteousness, even in princes and those that sit in thrones, yea, though they be the thrones of the house of David.
4. They found succour and relief in God, and in him only. When other friends failed, in him they had a faithful and powerful friend; and it is recommended to all God's suffering saints to trust in him. (1.) God helps at a dead lift (Psa 94:17): "When I had almost dwelt in silence, then the Lord was my help, kept me alive, kept me in heart; and unless I had made him my help, by putting my trust in him and expecting relief from him, I could never have kept possession of my own soul; but living by faith in him has kept my head above water, has given me breath, and something to say." (2.) God's goodness is the great support of sinking spirits (Psa 94:18): "When I said, My foot slips into sin, into ruin, into despair, then thy mercy, O Lord! held me up, kept me from falling, and defeated the design of those who consulted to cast me down from my excellency," Psa 62:4. We are beholden not only to God's power, but to his pity, for spiritual supports: Thy mercy, the gifts of thy mercy and my hope in thy mercy, held me up. God's right hand sustains his people when they look on their right hand and on their left and there is none to uphold; and we are then prepared for his gracious supports when we are sensible of our own weakness and inability to stand by our own strength, and come to God, to acknowledge it, and to tell him how our foot slips. (3.) Divine consolations are the effectual relief of troubled spirits (Psa 94:19): "In the multitude of my thoughts within me, which are noisy like a multitude, crowding and jostling one another like a multitude, and very unruly and ungovernable, in the multitude of my sorrowful, solicitous, timorous thoughts, thy comforts delight my soul; and they are never more delightful than when they come in so seasonably to silence my unquiet thoughts and keep my mind easy." The world's comforts give but little delight to the soul when it is hurried with melancholy thoughts; they are songs to a heavy heart. But God's comforts will reach the soul, and not the fancy only, and will bring with them that peace and that pleasure which the smiles of the world cannot give and which the frowns of the world cannot take away.
5. God is, and will be, as a righteous Judge, the patron and protector of right and the punisher and avenger of wrong; this the psalmist had both the assurance of and the experience of. (1.) He will give redress to the injured (Psa 94:22): "When none else will, nor can, nor dare, shelter me, the Lord is my defence, to preserve me from the evil of my troubles, from sinking under them and being ruined by them; and he is the rock of my refuge, in the clefts of which I may take shelter, and on the top of which I may set my feet, to be out of the reach of danger." God is his people's refuge, to whom they may flee, in whom they are safe and may be secure; he is the rock of their refuge, so strong, so firm, impregnable, immovable, as a rock: natural fastnesses sometimes exceed artificial fortifications. (2.) He will reckon with the injurious (Psa 94:23): He shall render to them their own iniquity; he shall deal with them according to their deserts, and that very mischief which they did and designed against God's people shall be brought upon themselves: it follows, He shall cut them off in their wickedness. A man cannot be more miserable than his own wickedness will make him if God visit it upon him: it will cut him in the remembrance of it; it will cut him off in the recompence of it. This the psalm concludes with the triumphant assurance of: Yea, the Lord our God, who takes our part and owns us for his, shall cut them off from any fellowship with him, and so shall make them completely miserable and their pomp and power shall stand them in no stead.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain Blessed is the man whom thou chastenest, O Lord,....…
Blessed is the man whom thou chastenest, O Lord,.... Much more happy now, and hereafter, than the proud insulting persecutor of him; he is chastened of the Lord, that he might not be condemned with the world; he is chastened not in wrath, but in love; not with the chastisement of a cruel one, nor indeed of a magistrate nor a master; but of a tenderhearted father, who always does it for his profit and advantage, and therefore is he "blessed", or happy; for these chastenings are tokens of God's love, evidences of sonship, or of a man's being an adopted child of God; are for, and do work for good, either temporal, spiritual, or eternal, and even in every sense; and, besides, the Lord grants his presence in them, supports under them, and teaches by them, as follows:
and teachest him out of thy law; or "doctrine" (f); and may be understood of the doctrine of the Gospel, as well as of the law; the Lord teaches by his Spirit, his word, and providences; and, even by afflictive ones, he teaches men their sins and transgressions, and shows them wherein they have exceeded; brings them to a sense and confession of them, repentance and reformation; he teaches them hereby their duty, both to himself and all men, which they have neglected, and departed from; he teaches many lessons of faith, patience, humility, self-denial, and submission to his will in the school of affliction; here they learn much of God, of his power and faithfulness, truth, goodness, grace, and love, and of evangelical doctrines; of his everlasting love, of eternal election, the covenant of grace, the righteousness of Christ, and salvation by him; which the Lord makes known unto them at such seasons, and on which account they are pronounced blessed, or happy persons.
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(f) "ex lege", sc. "doctrina verbi tui", Michaelis.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Blessed - Those afflictions which are accompanied with Divine…
Blessed - Those afflictions which are accompanied with Divine instructions are great and true blessings.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 12. Blessed is the man whom thou chastenest]…
Verse 12. Blessed is the man whom thou chastenest] תיסרנו teyasserennu, whom thou instructest; and teachest him out of thy law. Two points here are worthy of our most serious regard:
1. God gives knowledge to man: gives him understanding and reason.
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2. He gives him a revelation of himself; he places before that reason and understanding his Divine law.
This is God's system of teaching; and the human intellect is his gift, which enables man to understand this teaching. We perhaps may add a third thing here; that as by sin the understanding is darkened, he gives the Holy Spirit to dispel this darkness from the intellect, in order that his word may be properly apprehended and understood. But he gives no new faculty; he removes the impediments from the old, and invigorates it by his Divine energy.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Psa 94:12-13. Blessed is the man whom thou chastenest…
Psa 94:12-13. Blessed is the man whom thou chastenest — Not he that prospers in his wickedness is happy, but he whom the Lord chasteneth when he acts amiss, and thereby teaches to study and obey his law with the greater care and diligence. That thou mayest give him rest, &c. — For the present and short troubles of the righteous prepare them for, and lead them to, true rest and blessedness, while the seeming felicity of the wicked makes way for those tremendous judgments which God hath prepared for them.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Blessed is the man whom thou chastenest, O Lord…
Blessed is the man whom thou chastenest, O Lord - “Happy the man;” or “Oh the blessedness of the man.” See the notes at Psa 1:1. The word here rendered “chastenest” does not mean to chasten in the sense of afflicting or punishing. It means here to instruct; to warn; to admonish; to exhort. So the word is employed in Pro 9:7; Job 4:3; Psa 16:7. The meaning here is, that the man is blessed or happy whom God so “instructs, warns, or teaches,” that he understands the principles of the divine administration. Such a man will see reasons for confidence in him in trouble, and for calmness of mind until punishment is brought upon his enemies.
And teachest him out of thy law - Causest him, from thy word, to understand the great principles of thy government.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Daniel D. Whedon 1874 · Public Domain 12. Blessed is the man whom thou chastenest—So far…
12. Blessed is the man whom thou chastenest—So far from this trouble arising from any indifference on the part of God toward his people, it is his method for bringing them into a higher grade of knowledge and blessedness.
Teachest him out of thy law—Which is of infinitely more value than all personal or national wealth, or even national life. “Law,” here, is to be understood in the general sense of inspired revelation.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 12, 13. Happy the man whom thou instructest, Jah,
12, 13. Happy the man whom thou instructest, Jah,
And teachest out of thy law,
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To give him rest from the days of evil,
Until a pit be dug for the wicked.
Israel, as well as the nations (Psa_94:10) is being divinely educated, and that with a higher teaching, the teaching of revelation. This will give him such an insight into the ways of God’s Providence, as will enable him to endure calmly, without murmuring or losing heart, until the day of retribution overtakes the wicked. Cp. Hab_3:16. The A.V. rendering chastenest limits the meaning of the verb, which is the same as that in Psa_94:10. But doubtless it includes the discipline of suffering which Israel was undergoing. Cp. Job_5:17; Pro_3:11-12. The conception of life as a discipline and education is specially characteristic of the Book of Proverbs. The wise man welcomes it, but the fool rebels against it. Thy law is not limited to the Pentateuch or any part of it, but is synonymous with the word of Jehovah, and includes all Divine revelation as the guide of life (Psa_1:2). The days of evil, or, of the evil man, are the times when wrong and wrong-doers seem to have undisputed sway. Cp. Psa_49:5.
until a pit &c.] Until the day of retribution comes, as it certainly will do; a metaphor from the pitfalls used by hunters. Cp. Psa_7:15; Psa_35:7; Psa_57:6.
12–15. The Psalmist consoles himself and his fellow-sufferers with the thought that they are being educated by God, and that, sooner or later, Right must have its rights.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (12, 13) Blessed.—A far higher note than one of…
(12, 13) Blessed.—A far higher note than one of mere complaint, or even of trust in God, is struck here. The beatitude of suffering could not be made altogether plain in the Old Testament, though in Job the spirit of it is nearly reached. Here the poet sees thus far, that he who is the victim of misfortunes may be congratulated if he may stand aside and calmly watch the course of Divine Providence involving evil men in punishment. What he has himself endured has chastened him, and caused him to be quiet from the evil days—i.e., has calmed him in viewing evil circumstances. It would, however, but for the next clause, be more natural to understand, “shall deliver him from evil days.”
Pit.—Comp. Psa_9:15.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Vers. 12-19. The blessedness of the righteous. The psalmist…
Vers. 12-19. The blessedness of the righteous. The psalmist proceeds to console and comfort himself by considering in how many ways the righteous man is blessed.
1. God chastises him.
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2. God teaches him.
3. God gives him a time of rest.
4. God never forsakes him.
5. God judges him righteously.
6. God helps him against evil doers (vers. 16, 17).
7. God upholds him when he is in danger of falling.
8. God inwardly comforts his soul.
Blessed is the man whom thou chastenest, O Lord. The blessedness of chastening appears in Deu_7:5 2Sa_7:14, 15 Job_5:17 Psa_89:32, 33 Pro_3:12; and is the main point of Elihu"s teaching in Job_33:15-30. It is not, as some have argued, entirely a New Testament doctrine. Unassisted human reason might discover it. Greek poets noted the connection between payein and mayein . Our own great dramatist draws upon his experience when he says"Sweet are the uses of adversity; Which, like the toad, ugly and venomous, Bears yet a precious jewel in his head.
And teachest him out of thy Law. The existence of "the Law," and the general knowledge of it by God"s people, is assumed here, as elsewhere in the Psalms. (see especially Ps 119) Also it is assumed that "the Law" is a revelation from God.
Vers. 12, 13. A strange Beatitude.
These verses contain more than this, but all they contain is linked on to this. Therefore consider
I THE STRANGE BEATITUDE. "Blessed is the man whom thou chastenest." Wherein is the blessedness? We reply:
1. Because of what such chastening often reveals. If he were not really a child of God, he would not endure it; he would start aside and rebel. An infidel told a minister of Christ, who has been stricken with total blindness, that if God served him so, he would curse him to his face. Then this minister well known to the writer bore his testimony to the wonderful grace of God, how his soul had been kept in peace, and that he could and did rejoice in God, notwithstanding all his trouble. The text is like the last of the Beatitudes, "Blessed are ye when men shall persecute you," etc. (Mt 5) The endurance, and yet more the meek acquiescence in it, are a real revelation from God, that such a man is one of the Lord"s very own. To know that is blessedness indeed.
2. Because of what it is followed by. The Lord teaches him out of his Law. We are all of us laggard scholars; some of us are too proud to learn. But God"s chastenings have a wonderfully humbling and softening effect, and bring the soul into the blessed and indispensable condition for receiving the teachings of God.
3. Because of what it ministers. "Rest from the days of adversity." They cannot trouble him. A while ago some works were being carried on at Dover pier; the men had to go down deep in diving bells to reach their work. One evening one of the men was drawn up, the day"s work being done, and went to his home. It suddenly occurred to him that he had left one of his tools on the stone which he had been working at. That night a furious storm raged, and the sea was lashed into a wild tumult. When at length on the following day the man went back to his work, he made up his mind that he should never again see the tool he had left the previous day. But lo! when he got down to the depths where he had been at work, there was his tool, just where he had left it the night before. The fury of the storm had not penetrated so far down; it only had power on the surface; in the depths beneath all had been quiet and still. So is it with the soul of him to whom God gives rest from the days of adversity. His soul is in the depths of God"s love, where no power of adversity can reach. And this has been proved true a thousand times, and will be for us all if we be really the Lord"s. And by and by the adversity itself shall depart; it continues only "until the pit be digged for the wicked." Then there shall be rest without as well as within. Now he can have only the inward rest, and blessed indeed is that; but then externally as well as internally he shall be at rest.
II A STERN NECESSITY. The destruction of the wicked; for that is what the words just quoted mean. For until then God"s people cannot be perfected, but then they shall. Many object to this stern doctrine. They say God is too merciful ever to let such doom fall upon any soul. But what about his own people? If they cannot enter into God"s rest until what is here said is fulfilled, does not this make it altogether likely that it will be fulfilled; yea, that it must be? If mercy to the wicked be cruelty to the righteous, as it is, what is it likely that God will do? There can be but one answer.
III A TERRIBLE ONLOOK. "The pit digged," etc.
1. These words assert the fact that such retribution will surely come. Scripture evermore affirms it. Conscience confirms the Scripture, and observed facts in the constant acting of God"s providence the awful retributions that we see do actually come on the wicked attest the same awful truth.
2. They tell the nature of this retribution. "The pit." It brings up before the mind the dark horror which awaits sin.
3. Its gradual approach. The pit is not yet dug, but is being made ready. It becomes wider and deeper every day.
4. Those who are preparing it. God and the sinner himself. In an awful sense he is a "coworker with God.
5. Its loud appeal. "Stop the digging!" If man stops, God will; he will not go on if you will not. Turn to him, and he will deliver you out of the horrible pit. S.C. (Psa_40:1)
The triumph of the wicked may be the chastening of the righteous.
It alters everything when we can see our trouble to be Divine chastening. Look on it as human oppression, the masterfulness of unprincipled magistrates, the persecution of an idolatrous Jezebel, the scheme of those who cherish enmity against the righteous, anti our trouble is hard to bear; everything noble in us rises up to resist. But have a supreme faith in God; feel sure of his comprehensive ruling; apprehend that he works for the highest moral ends, and uses even the self-will and the wrong doing of men as agents in the accomplishing of his loving purposes; and then the soul goes down into the quietness of a holy submission, and out of its enduring sings its songs of hope, even as apostles sang their joy in God when in the dungeon at Philippi. We can never read life aright until we can fully receive the idea of the Divine chastening. "Whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth." Illustration may be found in God"s dealings with his ancient people. In Egypt, in the days of the judges, and in the age of the later kings, we find what, at first sight, seem to be pure calamities. But we are helped to read them aright, and then we see that they are chastenings, designed to secure the moulding and the correcting of God"s people. See also the story of the patriarch Job. There, too, we have calamities, but we are taught to see in them chastenings, and chastenings of the highest order, not meant to secure mere correction, but designed to effect the noblest spiritual culture.
I WE MAY MISTAKE IF WE READ THE TRIUMPH OF THE WICKED FROM BELOW. That is, as those actually crushed down under it. Suffering prevents both right feeling and right thinking.
II WE MAY MISTAKE IF WE READ THE TRIUMPH OF THE WICKED FROM THE LEVEL. That is, as those who are not suffering themselves, but are watching the depressions and woes of God"s people. So far as earthly issues are concerned, we can see no good in the trouble. Indeed, evil seems better off than good.
III WE CAN ONLY READ THE TRIUMPH OF THE WICKED FROM ABOVE. From God"s point of view. Then we can see how things fit, and what things work towards. The wicked are only his staff with which he chastises his children for their good. R.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon 1885 · Public Domain Ver. 12. Blessed is the man whom thou chastenest,…
Ver. 12. Blessed is the man whom thou chastenest, O LORD. The psalmist's mind is growing quiet. He no longer complains to God or argues with men, but tunes his harp to softer melodies, for his faith perceives that with the most afflicted believer all is well. Though he may not feel blessed while smarting under the rod of chastisement, yet blessed he is; he is precious in God's sight, or the Lord would not take the trouble to correct him, and right happy will the results of his correction be. The psalmist calls the chastened one a "man" in the best sense, using the Hebrew word which implies strength. He is a man, indeed, who is under the teaching and training of the Lord.
And teachest him out of thy law. The book and the rod, the law and the chastening, go together, and are made doubly useful by being found in connection. Affliction without the word is a furnace for the metal, but there is no flux to aid the purifying: the word of God supplies that need, and makes the fiery trial effectual. After all, the blessing of God belongs far rather to those who suffer under the divine hand than to those who make others suffer: better far to lie and cry out as a "man" under the hand of our heavenly Father, than to roar and rave as a brute, and to bring down upon one's self a death blow from the destroyer of evil. The afflicted believer is under tuition, he is in training for something higher and better, and all that he meets with is working out his highest good, therefore is he a blessed man, however much his outward circumstances may argue the reverse.
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Ver. 12. Blessed is the man, &e. I shall show the various benefits of affliction, when it is sanctified by the Spirit of God to those persons who are exercised by it. (1.) The Great God has made affliction the occasion of converting sinners, and bringing them into a spiritual acquaintance with Christ his Son. See Isa 48:10. (2.) God not only makes affliction the occasion of converting sinners at first, but after conversion he sanctifies an afflicted state to the saints, to weaken the remains of indwelling sin in them, and make them afraid of sinning against him in future time. (3.) God, in afflicting the saints, increases that good work of grace, which his Spirit has implanted in them. God causes his saints to grow in grace, when he corrects them with the rod of sorrow; God assimilates and makes the saints like unto himself, in a greater degree, by temporal troubles and distresses. Heb 12:10-11. (4.) God afflicts the saints for the improvement of their knowledge in divine things. The Psalmist says, in the words of the text, Blessed is the man whom thou chastenest, O LORD, and teachest him out of thy law. See also Ps 119:71. (5.) The great God, by afflicting the saints, brings them unto him with greater nearness and frequency, by prayer and supplication. (6.) God afflicts the saints, to make them better acquainted with the perfections of his nature. (7.) To make them more conformed to Christ his Son. (8.) To subdue the pride of their hearts, and make them more humble. (9.) God oftentimes discovers to the saints, in the season of their affliction, in a clearer manner, that grace which he has implanted in them, and refreshes their souls with the consolations of his Spirit. (10.) God afflicts the saints, to divide their hearts more from the love of the world, and to make them more meet for heaven. Outline of a Sermon by John Farmer, 1744.
Ver. 12. Here observe generally, what it is which afflictions, or God by afflictions, teacheth his children; even the self same thing which he teacheth in his word; as the schoolmaster teacheth his scholars the same thing by the rod, which he teacheth by words. The word, then, is the storehouse of all instruction. Look not for any new diverse doctrine to be taught thee by affliction, which is not in the word. For, in truth, herein stands our teaching by affliction, that it fits and prepares us for the word, by breaking and subdividing the stubbornness of our hearts, and making them pliable, and capable of the impression of the word. Wherefore, as the Apostle saith, that the law is our schoolmaster to Christ, Ga 3:24. Because the law, by showing unto us our disease, forces us to the physician. So likewise it may be said that afflictions are schoolmasters to the law. For whilst we are at ease and in prosperity, though the sons of thunder terrify never so much with the fearful cracks of legal menaces, yet are we as deaf men, nothing moved therewith. But when we are humbled and meekened by affliction, then is there way made for the terrors of the law; then do we begin with some reverence of attention to listen and give ear unto them. When therefore God sends us any affliction, we must know that then he sends us to the law and to the testimony. For he teaches us indeed in our affliction, but it is in his law. And therefore if in our affliction we will learn anything, we must take God's book into our hands, and carefully and seriously peruse it. And hereby shall it appear that our afflictions have been our teachers, if by them we have felt ourselves stirred up to greater diligence, zeal, and reverence in reading and hearing the word... After that the prophet had preferred his complaint to the Lord against the adversaries of the church, from the first verse to the eighth, he leaveth God, and in a sudden conversion of speech, turns himself from the party complained unto, to the parties complained of, the cruel oppressors of the church, terrifying them by those just judgments of God, which in fine must overtake them, and so consequently cheering and comforting the distressed church. But because the distress of the church's enemies of itself could be no sufficient matter of comfort unto her, therefore a second argument of further and that far more effectual consolation is added in this twelfth verse, drawn from the happy condition of the church, even while she is thus overborne with those tigerly and tyrannical persecutors. And the argument is propounded by the prophet, not directing his speech to the church, but rather in his own person, bringing in the church suddenly turning her speech from her enemies, with whom she was expostulating, to God himself, and breaking forth into this pathetic expostulation, Blessed is the man whom thou chastenest, O LORD, and teachest him out of thy law. From the coherence of which words with the former, we may observe, that the outward miseries of our enemies is but cold comfort, unless withal we have a persuasion of our own inward happiness... It would do the child little good to see the rod cast into the fire, if he himself should be cast in after it. Therefore the church having in this place meditated of the just judgments of God, which should in due time befall her adversaries, and not finding sufficiency of comfort therein, here in this verse proceedeth to a further meditation of her own case and condition. Wherein she seemeth thus to reason to herself. What though these mine enemies be brought to their deserved ends? what though I know they be reserved for shame and confusion? What ease can this bring to my mind now dejected, and happy thinking itself as miserable as these my foes? Now these doubtful thoughts something disquieting her, further comfort is ministered unto her by the Spirit of God in this verse, whereby she is enabled to answer that objection she made against herself, namely, that she is assured, that as her adversaries' case is wretched, so is her own most happy and blessed. Daniel Dyke, in "The Schoole of Affliction, "1633.
Ver. 12. Blessed is the man whom thou chastenest, etc. If by outward afflictions thy soul be brought more under the inward teachings of God, doubtless thy afflictions are in love. All the chastening in the world, without divine teaching, will never make a man blessed; that man that finds correction attended with instruction, and lashing with learning, is a happy man. If God, by the affliction that is upon thee, shall teach thee how to loathe sin more, how to trample upon the world more, and how to walk with God more, thy afflictions are in love. If God shall teach thee by afflictions how to die to sin more, and how to die to thy relations more, and how to die to thy self interest more, thy afflictions are in love. If God shall teach thee by afflictions how to live to Christ more, how to lift up Christ more, and how to long for Christ more, thy afflictions are in love. If God shall teach thee by afflictions to get assurance of a better life, and to be still in a gracious readiness and preparedness for the day of thy death, thy afflictions are in love. If God shall teach thee by afflictions how to mind heaven more, and how to fit for heaven more, thy afflictions are in love. If God by afflictions shall teach thy proud heart how to lie more low, and thy hard heart how to grow more humble, and thy censorious heart how to grow more charitable, and thy carnal heart how to grow more spiritual, and thy froward heart how to grow more quiet, &c., thy afflictions are in love. Pambo, an illiterate dunce, as the historian terms him, was learning that one lesson, "I said I will take heed to my ways, that I sin not with my tongue, "nineteen years, and yet had not learned it. Ah! it is to be feared that there are many who have been in this school of affliction above this nineteen years and yet have not learned any saving lesson all this while. Surely their afflictions are not in love, but in wrath. Where God loves, he afflicts in love, and wherever God afflicts in love, there he will first and last teach such souls such lessons as shall do them good to all eternity.
If you enjoy the special presence of God with your spirits in your affliction, then your affliction is in love. Hast thou a special presence of God with thy spirit, strengthening of that, stilling of that, satisfying of that, cheering and comforting of that? "In the multitude of my thoughts, "that is, of my troubled, intricate, ensnared, intertwined, and perplexed thoughts, as the branches of a tree by some strong wind are twisted one within another, as the Hebrew word properly signifies, "Thy comforts delight my soul." Here is a presence of God with the soul, here are comforts and delights that reach the soul, here is a cordial to strengthen the spirit. Thomas Brooks.
Ver. 12. You may and ought to get especial rejoicing faith out of sanctified afflictions. Thus: "Whom God doth correct and teach, him he loves, he is blessed: (Ps 94:12 Heb 12:6:) but God doth so to me: ergo." Here are bills and prayers for mercies; but who looks after the issue, the teaching, the holy use? Sanctified afflictions are very good evidences, and so very comfortable. There are those who would not have lost their sufferings, temptations, afflictions, for any good. The blessed Spirit hath taught them that way many a divine truth by heart out of the word; they are sensible of it, and from it conclude the love of God in Christ to them; and thence they have joy and comfort, that joy that angels cannot give, and devils cannot take. Sanctified troubles are tokens of special love. Christopher Fowler (1610-1678), in "The Morning Exercises."
Ver. 12. If we have nothing but the rod, we profit not by the rod; yea, if we have nothing but the word, we shall never profit by the word. It is the Spirit given with the word, and the Spirit given with the rod, by which we profit under both, or either. Chastening and divine teaching must go together, else there will be no profit by chastening. Joseph Caryl.
Ver. 12. God sees that the sorrows of life are very good for us; for, as seeds that are deepest covered with snow in winter flourish most in spring; or as the wind by beating down the flame raiseth it higher and hotter; and as when we would have fires flame the more, we sprinkle water upon them; even so, when the Lord would increase our joy and thankfulness, he allays it with the tears of affliction. H. G. Salter.
Ver. 12. And teachest. Teaching implies both a schoolmaster, a teacher, instructing and lessons taught. In this teaching both these points are here noted out. And for the first, namely, the schoolmaster, it is twofold: 1. The outward affliction and chastisement, "Whom you chastise, teach, "that is, whom by chastising you teach. 2. God himself, who is the chief and principal head schoolmaster, the other being but an inferior and subordinate one: "Whom thou teachest." And for the second point, the lessons taught, they are included generally in those words, "in thy law." To begin then with the schoolmasters, and first with the first.
The first schoolmaster is affliction. A sharp and severe and swingeing schoolmaster indeed, and so much the fitter for such stout and stubborn scholars as we are; who because we will not be overcome by fair means, must needs therefore be dealt withal by foul. For God doth not willingly afflict us, but being necessarily thereunto enforced, by that strength of corruption in us, which otherwise will not be subdued. So physicians and surgeons are constrained to come to cutting, lancing, and burning, when milder remedies will not prevail. Let us therefore hereby take notice of the hardness of our hearts, the fallow ground whereof cannot be broken up but by this sharp plough of affliction. See what dullards and blockheads we are, how slow to understand spiritual things, not able to conceive of them by the instruction of words, unless they be even beaten and driven into our brains by blows. So thick and brawny is that foreskin which is drawn over our uncircumcised ears and hearts, that no doctrine can enter, unless it be pegged, and hammered, and knocked into us by the fists of this sour and crabbed schoolmaster.
The second schoolmaster is God himself. Afflictions of themselves, though severe schoolmasters, yet can do us no good, unless God come by his Spirit, and teach our hearts inwardly. Let us therefore pray that as in the ministry of God's word, so also of his works and judgments, we may be all taught of God. For it is his Spirit that quickens and animates the outward means, which otherwise are a dead letter. And this is the reason that many men have rather grown worse by their afflictions, than anything better; because God's Spirit hath not gone with the affliction, to put life and spirit into it, as Moses observed in the Israelites, De 29:24. David Dyke.
Ver. 12-13. Christ's College. The Master, the Book, the Rod, the blessed Scholar, and the result of his education.
Ver. 12-13.
1. The Blessed. (a) Divinely taught. (b) Divinely chastised.
2. The Blessing. (a) Rest in Affliction. (b) Rest from Affliction. G. R.
Psalms 94:13*
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator 1887 · Public Domain Blessed is the man whom Thou chastenest, O Lord,…
Psa_94:12-15
Blessed is the man whom Thou chastenest, O Lord, and teachest him out of Thy law.
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Blessed discipline
I. Gods children are under tuition. Other children may run about, and take holiday; they may wander into the weeds, and gather the flowers, and do very much what they like; but. Gods own children have to go to school. This is a great, privilege for them, although they do not always think so. Children are not often good judges of what is best for themselves. Note how this tuition is described in our text; the very first word concerning it is chastenest. In Gods school-house the rod is still extant; with the Lord, chastening is teaching. He does not spoil His children; but chastens them, aye, even unto scourging, as the apostle puts it (Heb_12:6). I know that some of us have learnt much from the Lords chastening rod. For instance, we have learnt the evil of sin. Before I was afflicted I went astray: but now have I kept Thy Word. Our chastening teaches us the unsatisfactory nature of worldly things. We can easily become attached to the things which we possess. It is a very difficult thing to handle gold without allowing it to adhere to your fingers; and when it gets into your purse, you need much grace to prevent it getting into your heart. Do we not also learn by affliction our own frailty, and our own impatience? Ah, yes, we find how great our weakness is when first one thing is taken away, and then another. Do we not then learn also the value of prayer? And then how precious the promises become. They shine out like newly-kindled stars when we get into the night of affliction. And oh, how should we ever know the faithfulness of God if it were not for affliction? We might talk about it and theoretically understand it; but to try to prove the greatness of Jehovahs love, and the absolute certainty of His eternal faithfulness--this cometh not except by the way of affliction and trial.
II. Gods children educated. That Thou mayest give him rest from the days of adversity, etc. What! you ask, chastened to give us rest? It is usual for chastening to break our rest. Yes, I know that it is so with other chastenings; but in very deed this is the way in which God gives rest to His people. First, we learn to rest in the will of God. Our will is naturally very stubborn; and when we are chastened, at first we kick out, like a bullock unaccustomed to the yoke; but by degrees we feel that we must bear the yoke. We then go a little further, and we feel that we ought to bear it, even though God should lay upon us anything He pleases, and we should feel it very galling. By and by the yoke begins to fit our neck, and we come even to love it. We make advances in our spiritual education when we learn to rest after our afflictions. When any trouble is over, great delights often come to us. It is with us as it was with our Master; He had been with the wild beasts; worse still, He had been tempted of the devil; but angels came, and ministered unto Him. Perhaps there is no happier period of life than the state of convalescence, when the sick man is gradually recovering his former strength after a long illness. So God gives surprising peace to His people when He takes away their troubles, but He also gives them a great measure of peace in their troubles. Thus, for another lesson, we learn to rest in adversity. The Lord chastens us in order that we may learn how to stand fast, and bear up bravely while the trouble is yet upon us.
III. Gods children are still dear to Him (Psa_94:14). First, the Lord will not east off His people. When you are put into the furnace, and into the greatest heat that can be obtained, it is that the Lord may take away your dross and purify you for His service. Then, further, the Lord will not forsake His inheritance.
IV. Gods people will be righted in the end (Psa_94:15). Judgment has gone out of the world for a while, though it watcheth and recordeth all things. It is gone partly for our trial and testing, that we may learn to trust an absent God and Saviour. Judgment is also gone away in order that mercy may be extended to the ungodly, that they may live, and that they may turn to God; for He willeth not the death of any, but that they may turn unto Him and live. Judgment has gone up to the throne for a while until the wicked shall have completed the full measure of their sin, until the pit be digged for the wicked. Do not be in a hurry, child of God; the Lord has timed His absence. Judgment shall return unto righteousness. You shall hear the trumpet soon. And what then? Judgment shall be welcomed by the godly. When it comes, all the upright in heart shall follow it. The chariot of righteousness shall lead the way, and all the people of God shall follow it in a glorious procession. Then shall they receive their Lords commendation, Well done, good and faithful servants. (C. H. Spurgeon.)
The Word of God taught by His providence
I. Why God chastises men in order to teach them out of His word. The general reason is because they disregard milder modes of teaching. If men would regard the still small voice of God in His works, and read His character therein displayed, they would fly to His Word for light and instruction, without needing or feeling His chastising hand. But they will not open their eyes to see Him, nor their ears to hear Him, until they are constrained to do it by the rod of correction.
II. How God employs chastisements to teach men out of His word. He makes them feel the necessity of reading, hearing, understanding and embracing the Gospel, and then opens their hearts to embrace it. He causes them to know the rod, and who has appointed it; and the happy fruit is the taking away of their sins. Thus He often afflicts men for the purpose of giving them saving instruction.
III. The happiness of those whom God effectually teaches the knowledge of His word, by means of the afflictive dispensations of His providence.
1. The knowledge men are taught through this medium affords them real comfort and consolation, though their afflictions continue. They feel a joyful confidence in the rectitude, wisdom and goodness of all His dispensations. They choose that His will should be done rather than their own; and that His glory should be promoted, rather than their own personal good should be regarded.
2. They are happy when their peculiar troubles and trials are removed. Divine instruction in adversity teaches them how to feel and act in prosperity.
3. They shall be happy for ever.
IV. Improvement.
1. If God sometimes chastens men in order to teach them out of His Word, because milder means will not produce that desirable effect, then we must conclude that they are very unwilling to receive Divine instruction.
2. If it be owing to Divine-instruction that Divine chastenings do men good, then we may conclude that Divine chastenings alone will do them no good. The natural tendency of Divine chastenings is to stir up whatever moral corruption lies in the heart; and they will produce no other effect unless God Himself teaches them to profit.
3. If God improves the time of affliction as a favourable opportunity of instructing men out of His Word in the knowledge of Divine things, then the friends of God ought to improve the same favourable season for giving religious instruction to the afflicted.
4. If God employs chastenings as the most powerful means of instructing men in the knowledge of spiritual and Divine things, then those who refuse instruction under His correcting hand have reason to fear He will say concerning them, Let them alone, that they may perish in their ignorance. He has said, My Spirit shall not always strive with man.
5. Since God oftener instructs men in a time of adversity than in a time of prosperity, they have more reason to fear prosperity than adversity.
6. Let what has been said lead all to inquire whether they have ever derived any spiritual benefit from adversity. (N. Emmons, D.D.)
The school of affliction
I. The qualities of the man here blessed by the prophet.
1. He is chastised of God.
(1) This must teach us patience when we are wronged, injured and oppressed in any sort by evil men, because then being under them we are under Gods rod.
(2) It is a doctrine of singular comfort to the children of God being in the hands of their cruel and crafty adversaries, because their adversaries also are in the hands of God, as a rod in the hand of the smiter.
2. He is taught of God in His law. If in our affliction we will learn anything, we must take Gods Book into our hands, and seriously peruse it. And hereby shall it appear that our afflictions have been our teachers, if by them we have felt ourselves stirred up to greater diligence, zeal, and reverence in reading and hearing the Word.
3. The lessons which affliction teacheth.
(1) Those who are yet to be converted. They by their afflictions are taught this one worthy lesson, worth all the lessons in the world; namely, to convert and turn to the Lord, to repent and believe the Gospel.
(2) The second kind of lessons taught by affliction is to those already converted. Concerning the right manner of bearing affliction. Concerning the right profit and holy use of afflictions. These lessons are proper to the converted, it being impossible for a man unconverted to leave either of them.
II. The blessedness which belongeth to the child of God.
1. The first kind of blessedness I call privative, because it consisteth in taking away of that curse which naturally cleaves to all afflictions.
2. There is also a positive blessedness in the afflictions of the godly. There is not only the absence of evil from affliction, but good also is present, in regard whereof the afflicted worthily are called and counted blessed.
(1) The good from whence they have their original; namely, the love of God disposing these afflictions to us.
(2) The good annexed to them, and necessarily concomitant with them. Our conformity with Christ our elder brother, who first suffered, and then entered into glory, who first wore a crown of thorns, and then of glory; who first felt the weight of His burdensome cross, and then that eternal weight of happiness (Rom_8:29). Our communion with Christ who is a fellow-sufferer with us in all our afflictions, unless such wherein we suffer as evil-doers (1Pe_4:18). The powerful presence of Gods Spirit, cheering and comforting us in our affliction. Blessedness is nothing else but enjoying sweet communion with God. Now, since this communion is most of all enjoyed in affliction, worthily are the afflicted counted blessed.
(3) The good confirmed to us by them. The present good is our adoption, whereof they are assured pledges and badges unto us (Heb_12:1-29.). Good which afflictions confirm unto us is future. And that twofold.
(i.) In this life, an enlargement of comforts both inward and outward, even answerable to the measure of afflictions.
(ii.) In the life to come. If we suffer with Him, etc. Thus were the martyrs blessed in their afflictions, blessed in their martyrdom, God honouring them like Elias, sending for them, as M. Bradford speaks, to heaven in a fiery chariot. Thus we see how in every respect the afflicted are to be accounted blessed. (D. Dyke, B.D.)
How God deals with His saints
We all seek happiness. Some place it in high, some in low things; some seek it in the gifts of earth, some in the thoughts of heaven; some in sensuality, some in temperance; some in gratifying themselves, some in helping others; some in the fleshpots of Egypt, some in the manna which is angels food; but happiness we all seek, even if, at the very moment of our seeking it, we are utterly destroying its possibility. Now, does God grant what we call happiness to His saints on earth? Think you that they will complain that He slew them, though they trusted in Him? Do you imagine that had they to make their choice once more, they would say that they had been but miserably befooled, and would be ready to exchange their Saviours service for Satans lies? Oh, let them come forth; let them lean from the crystal battlements of heaven; and though we see them not, let them make the silence voiceful. And do they not say, Listen ye, our brothers, who are toiling on the sea, while we have gained the shore. And know first that God in no wise deceived us. If He gave us not the things that earth counts blessings, neither did He ever promise them, but forbade us to set our heart in any way upon them. And if He gave us sorrow and sighing, and what the world accounted evil things, neither in this has He deceived us, for He warned us that we should have them. He bade us mortify the flesh; and we knew that mortification is not bliss. He told us that whom the Lord loveth He chasteneth; nor were we ignorant that chastisement is not pleasant. Tradition told us that our Lord had said, He who is near Me is near the fire; and no tradition, but His own words, told us (Mat_10:25). No, our God never deceived us. Our eyes were open. We had counted well the cost. Nor is this all their answer. They bend to us from those pure sunlit heights, and we hear them saying, And all that our God made us suffer, we knew to be for our good. We wished to be true and noble men, and at any cheaper price than this we could not be so. Not a pang we suffered, but it weaned us more wholly from the world. Not a disappointment which befell our feebleness, but it made us rest more utterly on Him. Not a garish lamp of earth which died out in fume, but it made more visible to us the living sapphires of spiritual hope. For the afflictions which were but mercies in disguise; for the flame which purged away the dross; for the furnace-heat which tried the silver; for the conflagration which burned up the straw and stubble, while the precious stones were left; for the floods which swept away the sand-built bases, to prove to us how unshakeable is that alone which is built upon a rock; for all these we thanked God then--we thank Him yet more deeply now. Yes, remember that our desires were not those of the world. All that we prayed God for was a noble heart which no earthly affection could drag down; and that He gave us, not only in, but by our sufferings. Oh, think not that we repine at these our sorrows; for we longed for one thing, and one thing only, which was to be perfect as our Father in heaven is perfect; and He (as with His own dear Son) so made us perfect by the things which we suffered. And once more the saints say to us, And you who think that God dealt hardly with us His saints, ask yourselves whether others, who were not saints in any wise, escaped the sorrows which He gave to us. Selfish men, mean men, vulgar men, false, sensual, unloving men, may seem for a time to escape their cross, but does it not fall on them more crushingly at the end? If our lives seemed to fail, do not theirs? If the wicked flourish like a green bay-tree, are they not scathed sometimes by the fire from their bramble passions, and does not the axe at last swing down through the parted air upon their root? If men abused and slandered us, do bad men also escape slander and abuse? And have they any amulet against pain, sickness, loss, bereavement, and all the natural ills of life? But was there not this difference between us, that when calamity fell on us we were strong and calm and pure to bear it, but when it fell on them it was calamity meeting an accusing conscience? And when calamity meets crime, then indeed it is the thunder-cloud gathering upon the midnight, it is the dashing of the sea against the sea. And even at what they would have called the best, did not the very world sicken them of the world? Is there not, as Bossuet said, enough of illusion in its attractions, of inconstancy in its favours, of bitterness in its rebuff, of injustice and perfidy in the dealings of men, of unevenness and capriciousness in their intractable and contradictory humours--is there not enough of all this to disgust us? Aye, and therefore better was our hunger than their satiety; better the freedom of our emancipated affections than their sick, surfeit, and passion-fettered ease. So, then, the saints would tell us that God did indeed deal hardly with them--that He did send them trials, but had forewarned them that it should be so, and He sent largely and richly His peace therewith; and if they had not been His saints, then they would have had the trials but not the peace. The things we resigned, they say, were mean things, and vile, and things we did not value; the things we gained were eternal. To us alone was it given to be sorrowful, yet always rejoicing; to count it all joy when we fell into divers temptations; to rejoice in tribulations; to plunge into the willing agony and to be blessed. And in choosing this lot we heard voices which you too may hear; we saw beckoning hands which you too may see. Come, My children, those voices called to us, come and do My will. Let the hearts of others be foul with iniquity or fat as brawn--had all been such, the world had been a fen of corrupted waters, or a hell of raging strife--but ye are called to help, to raise, to inspire, to ennoble it. (Dean Farrar.)
New conceptions of truth gained through discipline
A friend, writing of Dr. Gunsaulus, the beloved Chicago preacher, tells us that one large factor in his later religious development has been an experience in physical suffering and nervous depletion such as is rarely the lot of any child of God. I have suffered an inch off my leg, he said plaintively, and then he added words that sank deep into his friends memory: If I had to suffer it all again, and, in addition, to crawl across the continent on my hands and knees in order to get the conception of truth and life which has come to me through this discipline, I would gladly do it. What a testimony from such a man!--
The privilege of trial
At a meeting I attended lately for the Army Scripture Readers Society (writes a correspondent) I was greatly struck by a speech made by one of the soldiers present. In this speech he twice remarked, It was my privilege to be wounded, when speaking of the South African War. How beautiful and how rare. If we could all only have faith like this simple untaught soldier, and receive all trials and sorrows of our everyday life as privileges because sent from our Heavenly Father to lead us to Him! So by our woes to be Nearer, my God, to Thee; Nearer to Thee.
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 General Information:
General Information:
Now the writer again talks to Yahweh.
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until a pit is dug for the wicked
The psalmist speaks of Yahweh's punishing the wicked as if Yahweh were trapping an animal in a pit. This can be stated in active form. AT: "until you dig a pit for the wicked" or "until you destroy the wicked" (See: Active or Passive and Metaphor)
translationWords
bless
law
rest
trouble
pit
evil
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 94:12-15 True to his nature, the Lord rewards those…
94:12-15 True to his nature, the Lord rewards those who live by his wise instruction and makes them happy according to his promises.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.