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Selected Verse: Psalms 94:12 - King James
| Verse |
Translation |
Text |
| Ps 94:12 |
King James |
Blessed is the man whom thou chastenest, O LORD, and teachest him out of thy law; |
Summary Of Commentaries Associated With The Selected Verse
| A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] |
| On the other hand He favors though He chastens, the pious, and will teach and preserve them till the prosperous wicked are overthrown. |
| Notes on the Bible, by Albert Barnes, [1834] |
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. |
| Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78] |
The fourth strophe praises the pious sufferer, whose good cause God will at length aid in obtaining its right. The "blessed" reminds one of Psa 34:9; Psa 40:5, and more especially of Job 5:17, cf. Pro 3:11. Here what are meant are sufferings like those bewailed in Psa 94:5., which are however, after all, the well-meant dispensations of God. Concerning the aim and fruit of purifying and testing afflictions God teaches the sufferer out of His Law (cf. e.g., Deu 8:5.), in order to procure him rest, viz., inward rest (cf. Jer 49:23 with Isa 30:15), i.e., not to suffer him to be disheartened and tempted by days of wickedness, i.e., wicked, calamitous days (Ew. 287, b), until (and it will inevitably come to pass) the pit is finished being dug into which the ungodly falls headlong (cf. Psa 112:7.). יּהּ has the emphatic Dagesh, which properly does not double, and still less unite, but requires an emphatic pronunciation of the letter, which might easily become inaudible. The initial Jod of the divine name might easily lose it consonantal value here in connection with the preceding toneless û,
(Note: If it is correct that, as Aben-Ezra and Parchon testify, the וּ, as being compounded of o (u) + i, was pronounced like the u in the French word pur by the inhabitants of Palestine, then this Dagesh, in accordance with its orthophonic function, is the more intelligible in cases like תיסרנו יּה and קראתי יּה, cf. Pinsker, Einleitung, S. 153, and Geiger, Urschrift, S. 277. In קומו צּאו, Gen 19:14; Exo 12:31, קומו סּעו, Deu 2:24, Tsade and Samech have this Dagesh for the same reason as the Sin in תשׁביתו שּׁאור, Exo 12:15 (vid., Heidenheim on that passage), viz., because there is a danger in all these cases of slurring over the sharp sibilant. Even Chajug' (vid., Ewald and Dukes' Beitrge, iii. 23) confuses this Dag. orthophonicum with the Dag. forte conjunctivum.)
and the Dag. guards against this: cf. Psa 118:5, Psa 118:18. The certainty of the issue that is set in prospect by עד is then confirmed with כּי. It is impossible that God can desert His church - He cannot do this, because in general right must finally come to His right, or, as it is here expressed, משׁפּט must turn to צדק, i.e., the right that is now subdued must at length be again strictly maintained and justly administered, and "after it then all who are upright in heart," i.e., all such will side with it, joyously greeting that which has been long missed and yearned after. משׁפּט is fundamental right, which is at all times consistent with itself and raised above the casual circumstances of the time, and צדק, like אמת in Isa 42:3, is righteousness (justice), which converts this right into a practical truth and reality. |
| Explanatory Notes on the Whole Bible, by John Wesley [1754-65] |
| Blessed - Those afflictions which are accompanied with Divine instructions are great and true blessings. |
| Adam Clarke Commentary on the Whole Bible - Published 1810-1826 |
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.
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. |
7 I will bless the LORD, who hath given me counsel: my reins also instruct me in the night seasons.
3 Behold, thou hast instructed many, and thou hast strengthened the weak hands.
7 He that reproveth a scorner getteth to himself shame: and he that rebuketh a wicked man getteth himself a blot.
1 Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful.
3 A bruised reed shall he not break, and the smoking flax shall he not quench: he shall bring forth judgment unto truth.
18 The LORD hath chastened me sore: but he hath not given me over unto death.
5 I called upon the LORD in distress: the LORD answered me, and set me in a large place.
15 Seven days shall ye eat unleavened bread; even the first day ye shall put away leaven out of your houses: for whosoever eateth leavened bread from the first day until the seventh day, that soul shall be cut off from Israel.
24 Rise ye up, take your journey, and pass over the river Arnon: behold, I have given into thine hand Sihon the Amorite, king of Heshbon, and his land: begin to possess it, and contend with him in battle.
31 And he called for Moses and Aaron by night, and said, Rise up, and get you forth from among my people, both ye and the children of Israel; and go, serve the LORD, as ye have said.
14 And Lot went out, and spake unto his sons in law, which married his daughters, and said, Up, get you out of this place; for the LORD will destroy this city. But he seemed as one that mocked unto his sons in law.
7 He shall not be afraid of evil tidings: his heart is fixed, trusting in the LORD.
15 For thus saith the Lord GOD, the Holy One of Israel; In returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not.
23 Concerning Damascus. Hamath is confounded, and Arpad: for they have heard evil tidings: they are fainthearted; there is sorrow on the sea; it cannot be quiet.
5 Thou shalt also consider in thine heart, that, as a man chasteneth his son, so the LORD thy God chasteneth thee.
5 They break in pieces thy people, O LORD, and afflict thine heritage.
11 My son, despise not the chastening of the LORD; neither be weary of his correction:
17 Behold, happy is the man whom God correcteth: therefore despise not thou the chastening of the Almighty:
5 Many, O LORD my God, are thy wonderful works which thou hast done, and thy thoughts which are to us-ward: they cannot be reckoned up in order unto thee: if I would declare and speak of them, they are more than can be numbered.
9 O fear the LORD, ye his saints: for there is no want to them that fear him.