Exegetical and Hermeneutical Commentary of Psalms 112:9
He hath dispersed, he hath given to the poor; his righteousness endureth forever; his horn shall be exalted with honor.
9. He hath dispersed ] Of liberal, open-handed, distribution of wealth, in Pro 11:24.
his righteousness &c.] As in Psa 112:3. “How little these words are contrary to the Christian consciousness is shewn by St Paul’s citation of them in 2Co 9:9, where he applies them for the encouragement of Christian beneficence” (Delitzsch).
his horn &c.] Cp. 1Sa 2:1; and see note on Psa 92:10.
Fuente: The Cambridge Bible for Schools and Colleges
He hath dispersed … – This is another characteristic of a righteous man, and another reason of the permanent honor which will be rendered to him. The meaning is, that he is liberal; he freely scatters what he has; he divides it with those who are needy and unfortunate. One part of mankind have an overplus – have more than they need for themselves and their families – and that overplus is what is designed to meet the needs of the unfortunate, the weak, the aged, the imbecile, the infirm, who have not enough. It is the treasury of God – the reservoir where that is gathered which is to be distributed for the needs of the helpless and the dependent. The righteous man is one who enters fully into this arrangement, and who feels that all this overplus belongs to God, and is to be appropriated as he shall direct.
His righteousness endureth for ever – His acts of charity are constant. His piety is not fitful, spasmodic, uncertain; it is steady principle; it is firm and solid; it may always be relied on. See Psa 112:3.
His horn shall be exalted with honor – See the notes at Psa 75:10.
Fuente: Albert Barnes’ Notes on the Bible
Psa 112:9-10
He hath given to the poor.
The excellency and reward of charity
Among the various methods of giving glory to God, it is none of the least considerable to celebrate the acts and the reward of His saints. Whilst He is acknowledged for the author of their virtue and their happiness, there will be no danger of declining by this means to superstition and idolatry; the Creators power and goodness will be observed resplendent in His creatures, but not the creature worshipped instead of the Creator. So thought the holy penman of this psalm, who undertakes to set forth the praises of the Lord, by declaring the blessings of the man that delights in His commandments.
I. The amiable nature of a beneficent and bounteous disposition.
1. The general notion and exercise of this virtue. He hath given to the poor. It appears to he a principle of nature, that all who have ability, whether of purse, of body, or of mind, are bound to consider the necessities of other people, and spare some decent proportion of their own superfluities, to supply them in such manner as their respective exigencies call for help. The voice of nature, in this as well as other matters, is confirmed by the unerring precepts of revealed religion (1Ti 6:17-18; Act 20:35; Eph 4:28).
2. Its great extent and diffusive quality. He hath dispersed, says the psalmist, or (in the old translation) He hath dispersed abroad, not confined himself to one or two such acts of charity, but repeated them with frequency, and spread them with discretion. As the husbandman takes care that his ground be first duly prepared for the improvement of his seed, and throws it not away on rocks or uncultivated deserts; so the liberal man should he careful to bestow his bounty where it may turn to use and benefit, and spread abroad with greatest profit and advantage to mankind.
3. Its duration and influence on future times. His righteousness endureth for ever, i.e. it shall always be had in remembrance before God (as is intimated of the alms of Cornelius), and receive such a reward from Him, as will demonstrate that his substance has not been wasted or thrown away, but discreetly improved to his own greatest advantage. This will be often seen in the increase of temporal blessings to him and his posterity (verses 2, 3; 2Co 9:8). And if this temporal increase do not always follow, yet the psalmist adds that unto the righteous there ariseth light in the darkness, such inward peace and tranquillity of mind as must more than counterbalance all the outward evil of adversity.
II. The happiness or reward annexed to such beneficence. His horn shall be exalted with honour. It is said of godliness, or the practice of religion in general, that it has the promise of the life that now is, as well as of that which is to come. But more particularly is that part of godliness, namely bounty to the poor, encouraged to trust in the care and goodness of Providence, even for temporal prosperity (Pro 11:24). Our Saviour represents it as the test of that reckoning He shall make with us at the last day, whether we have duly ministered to the various wants of His afflicted members, which He will esteem as done unto Himself. And therefore St. Paul has pertinently urged it as the ground why rich men should be ready to distribute, and willing to communicate, that so they may lay up in store for themselves a good foundation (or charter) against the time to come, that they may lay hold on eternal life. Then shall their horn truly be exalted with the highest honour. Not that the bare act of giving alms can ever entitle us to such a reward! But when it is given, as it is here considered, from a religious principle, it will then be accompanied with other Christian virtues, all springing from the same root of faith and obedience, which is the very condition of our laying hold on the Gospel promises, and entering into endless felicity. This is to receive honour from God, that durable, substantial honour which should chiefly be regarded. (W. Berriman, D.D.)
Thy duty and reward of bounty to the poor
Our text hath two parts, one affording us good information concerning our duty, the other yielding great encouragement to the performance thereof; for we are obliged to follow the pious mans practice, and so doing we shall assuredly partake of his condition. The main drift is, to represent the liberal exercising of bounty and mercy to be the necessary duty, the ordinary practice, and the proper character of a truly pious man; so that performing such acts is a good sign of true piety; and omitting them is a certain argument of ungodliness.
I. I will show with what advantage the Holy Scripture represents it to us, or presses it on us.
1. We may consider that there is no sort of duties which God hath more expressly commanded, or more earnestly inculcated, than these of bounty and mercy toward our brethren: whence evidently the great moment of them, and their high value in Gods esteem may be inferred.
2. It is indeed observable that as in every kind that which is most excellent doth commonly assume to itself the name of the whole kind; so among the parts of righteousness (which word is used to comprehend all virtue and goodness) this of exercising bounty and mercy is peculiarly called righteousness: so that righteousness and mercifulness (or alms-deeds), the righteous and bountiful person, are in Scripture expression ordinarily confounded, as it were, or undistinguishably put one for the other.
3. We may also consequently mark that in those places of Scripture where the Divine law is abridged, and religion summed up into a few particulars of main importance, these duties constantly make a part.
4. It is in like manner considerable that in the general descriptions of piety and goodness, the practice of these duties is specified as a grand ingredient of them. In this psalm, where such a description is intended, it is almost the only particular instance; and it is not only mentioned, but reiterated in divers forms of expression. In the 37th psalm it is affirmed and repeated, that the righteous showeth mercy; he showeth mercy, and giveth; he showeth mercy, and lendeth.
5. Also in the particular histories of good men this sort of practice is specially taken notice of, and expressed in their characters. In the story of Abraham, his benignity to strangers, and hospitableness, is remarkable among all his deeds of goodness, being propounded to us as a pattern and encouragement to the like practice. In this the conscience of Job did solace itself, as in a solid assurance of his integrity: I delivered the poor that cried, etc.
6. So near to the heart of piety doth Scripture lay the practice of these duties: and no wonder; for it often expressly declares charity to be the fulfilling of Gods law, as the best expression of all our duty toward God, of faith in Him, love and reverence of Him, and as either formally containing, or naturally producing all our duty toward our neighbour. And of charity, works of bounty and mercy are both the chief instances, and the plainest signs.
7. To enforce which observations, and that we may be farther certified about the weight and worth of these duties, we may consider that to the observance of them most ample and excellent rewards are assigned; that, in return for what we bestow on our poor brethren, God hath promised all sorts of the best mercies and blessings to us.
8. And correspondently grievous punishments are designed and denounced to the transgressors of these duties; they, for being such, do forfeit Gods love and favour; they can have no sure possession, nor any comfortable enjoyment of their estate; for he, saith St. James, shall have judgment without mercy, who showeth no mercy.
9. It is indeed most considerable that at the final reckoning, when all mens actions shall be strictly scanned, and justly sentenced according to their true desert, a special regard will be had to the discharge or neglect of these duties.
II. In regard to God–
1. We may consider that, by exercising of bounty and mercy, we are kind and courteous to God Himself; by neglecting those duties, we are unkind and rude to Him: for that what of good or evil is by us done to the poor, God interprets and accepts as done to Himself.
2. We by practising those duties are just, by omitting them are very unjust toward God. For our goods, our wealth, and our estate are indeed none of them simply or properly our own; God necessarily is the true and absolute proprietary of them.
3. Showing bounty and mercy are the most proper and the principal expressions of our gratitude unto God; so that in omitting them we are not only very unjust, but highly ungrateful. We may seem abundantly to thank Him in words; but a sparing hand gives the lie to the fullest mouth: we may spare our breath, if we keep back our substance.
4. Yea, all our devotion, severed from a disposition of practising these duties, cannot have any true worth in it, shall not yield any good effect from it. Our prayers, if we are uncharitably disposed, what are they other than demonstrations of egregious impudence and folly?
5. The conscionable practice of these duties doth plainly spring from those good dispositions of mind regarding God, which are the original grounds and fountains of all true piety; and the neglect of them issueth from those vicious dispositions which have a peculiar inconsistency with piety, being destructive thereof in the very foundation and root. Faith in God is the fundamental grace on which piety is grounded; love and fear of God are the radical principles from which it grows: all which as the charitable man discovers in his practice, so they are apparently banished from the heart of the illiberal and unmerciful person.
6. Let us consider that nothing is more conformable to Gods nature, or renders us more like to Him, than beneficence and mercy; and that consequently nothing can be more grateful to Him: that nothing is more disagreeable and contrary to the essential disposition of God, than illiberality and unmercifulness; and therefore that nothing can be more distasteful to Him.
III. In regard to our neighbour.
1. He whose need craves our bounty, whose misery demands our mercy, what is he? He within himself containeth a nature very excellent; an immortal soul, and an intelligent mind, by which he nearly resembleth God Himself, and is comparable to angels: he invisibly is owner of endowments, rendering him capable of the greatest and best things.
2. That distinction which thou standest on, and which seemeth so vast between thy poor neighbour and thee, what is it? whence did it come? whither tends it? What the philosopher said of himself, What I have is so mine, that it is every mans, is according to the practice of each man, who is truly and in due measure charitable; whereby that seemingly enormous discrimination among men is well moderated, and the equity of Divine providence is vindicated. But he that ravenously grasps for more than he can well use, and gripes it fast into his clutches, so that the needy in their distress cannot come by it, doth pervert that equity which God hath established in things, defeats His good intentions (so far as he can), and brings a scandal on His providence: and so doing is highly both injurious and impious.
3. It was also one main end of this difference among us, permitted by Gods providence, that as some mens industry and patience might be exercised by their poverty, so other men by their wealth should have ability of practising justice and charity; that so both rich and poor might thence become capable of recompenses, suitable to the worth of such virtuous performances. Why art thou rich, saith St. Basil, and he poor? Surely for this; that thou mayest attain the reward of benignity, and faithful dispensation; and that he may be honoured with the great prize of patience.
4. We should also do well to consider that a poor man, even as such, is not to be disregarded, and that poverty is no such contemptible thing as we may be prone to imagine. Shall we presume, in the person of any poor man, to abhor or contemn the very poor, but most holy and most happy Jesus, our Lord and Redeemer? No; if we will do poverty right, we must rather for His dear sake and memory defer an especial respect and veneration thereto.
5. Thus a due reflection on the poor man himself, his nature and state, will induce us to succour. But let us also consider him as related unto ourselves: every such person is our near kinsman, is our brother, is by indissoluble bands of cognation in blood, and agreement in nature, knit and united to us.
6. Farther, as the poor man is so nearly allied to us by society of common nature, so is he more strictly joined to us by the bands of spiritual consanguinity.
IV. If we reflect on ourselves, and consider either our nature, or our state here, we cannot but observe many strong engagements to the same practice.
1. The very constitution, frame, and temper of our nature directeth and inclineth us thereto; whence, by observing those duties, we observe our own nature, we improve it, we advance it to the best perfection it is capable of; by neglecting them, we thwart, we impair, we debase the same.
2. And if the sensitive part within us doth suggest so much, the rational dictates more unto us: that heavenly faculty, having capacities so wide, and so mighty energies, was surely not created to serve mean or narrow designs; it was not given us to scrape eternally in earth, or to amass heaps of clay for private enjoyment.
3. Farther, examining ourselves, we may also observe that we are in reality, what our poor neighbour appears to be, in many respects no less indigent and impotent than he: we no less, yea far more, for our subsistence depend on the arbitrary power of another, than he seemeth to rely on ours.
4. The great uncertainty and instability of our condition doth also require our consideration. We, that now flourish in a fair and full estate, may soon be in the case of that poor creature, who now sues for our relief; we, that this day enjoy the wealth of Job, may the morrow need his patience.
5. And equity doth exact no less: for were any of us in the needy mans plight, we should believe our case deserved commiseration; we should importunately demand relief; we should be grievously displeased at a repulse; we should apprehend ourselves very hardly dealt with, and sadly we should complain of inhumanity and cruelty, if succour were refused to us.
6. We should also remember concerning ourselves, that we are mortal and frail.
V. If we contemplate our wealth itself, we may therein descry great motives to bounty.
1. Thus to employ our riches is really the best use they are capable of: not only the most innocent, most worthy, most plausible, but the most safe, most pleasant, most advantageous, and consequently in all respects most prudent way of disposing them.
2. Excluding this use of wealth, or abstracting a capacity of doing good therewith, nothing is more pitiful and despicable than it; it is but like the load or the trappings of an ass: a wise man on that condition would not choose it, or endure to be pestered with it; but would serve it as those philosophers did, who flung it away, that it might not disturb their contemplations: it is the power it affords of benefiting men, which only can season and ingratiate if to the relish of such a person: otherwise it is evidently true, which the wise man affirms (Pro 15:16).
3. Again, we may consider that to dispense our wealth liberally is the best way to preserve it, and to continue masters thereof; what we give is not thrown away, but saved from danger: while we detain it at home (as it seems to us) it really is abroad and at adventures; it is out at sea, sailing perilously in storms, near rocks and shelves, amongst pirates; nor can it ever be safe, till it is brought into this port, or insured this way: when we have bestowed it on the poor, then we have lodged it in unquestionable safety; in a place where no rapine, no deceit, no mishap, no corruption can ever by any means come at it.
4. Nay, farther, we may consider that exercising bounty is the most advantageous method of improving and increasing an estate; but that being tenacious and illiberal, doth tend to the diminution and decay thereof.
5. Farther, the contributing part of our goods to the poor will qualify us to enjoy the rest with satisfaction and comfort. The oblation of these first-fruits, as it will sanctify the whole lump of our estate, so it will sweeten it.
6. The peculiar nature of our religion specially requires it, and the honour thereof exacts it from us; nothing better suits Christianity, nothing more graces it, than liberality; nothing is more inconsistent therewith, or more disparageth it, than being miserable and sordid.
VI. Some rewards peculiar to the exercising the duties of bounty and mercy.
1. His righteousness endureth for ever. These words may import that the fame and remembrance of his bounty is very durable, or that the effects thereof do lastingly continue, or that eternal rewards are designed thereto; they may respect the bountiful man himself, or his posterity here; they may simply relate to an endurance in Gods regard and care; or they may with that also comprehend a continuance in the good memory and honourable mention of men. Now, in truth, according to all these interpretations, the bountiful mans righteousness doth endure for ever.
2. His horn shall be exalted with honour. This may be supposed to import that an abundance of high and holy, of firm and solid honour shall attend on the bountiful person. And that so it truly shall, may from many considerations appear.
(1) Honour is inseparably annexed thereto, as its natural companion and shadow. God hath impressed on all virtue a majesty and a beauty which do command respect, and with a kindly violence extort veneration from men.
(2) An accession of honour, according to gracious promise (grounded on somewhat of special reason, of equity and decency in the thing itself), is due from God unto the bountiful person, and is by special providence surely conferred on him.
(3) God will thus exalt the bountiful mans horn even here in this world, and to an infinitely higher pitch He will advance it in the future state: he shall there be set at the right hand, in a most honourable place and rank, among the chief friends and favourites of the Heavenly King, in happy consortship with the holy angels and blessed saints; where, in recompense of his pious bounty, he shall, from the bountiful hands of his most gracious Lord, receive an incorruptible crown of righteousness, and an unfading crown of glory. (Isaac Barrow, D.D.)
The commendation and reward of the benevolent man
I. His conduct is commended.
1. Its disinterestedness.
2. Its judicious distinction of their recipients and their circumstances.
3. Its modesty, and the benignity of manner in which it is performed.
4. Its evangelical motive and single aim. He looks to Calvary, and sees there the grand incentive to all virtue. The influence under which he acts is not the temporary excitement of sympathetic feeling, nor the sentimental emotion of a poetic generosity, nor the feverish thirst for distinction and applause, nor the mere mechanical habit of doing as others have done; but it is a Divine influence–a motive which comes fresh into his bosom from the fount of all purity and grace, and which instigates not to a fitful, but to a persevering–not to an indolent, but to an indefatigable–not to a self-complacent, but to a self-denying exercise of that pure religion which is to visit the fatherless and widows in their affliction, and to keep himself unspotted from the world. He who from such a principle engages in offices of brotherly kindness and charity never arrogates to himself the glory, but ascribes it all to God.
II. His reward.
1. The exercise of benevolence naturally conciliates esteem. All virtuous conduct is deemed honourable; but men ever reserve their best eulogiums for the disinterested benefactors of their kind.
2. The inspired writers in repeated instances speak of it as part at least of a good mans singular felicity that his name shall be followed with blessings, and the remembrance of his piety be cherished when he has entered upon his everlasting rest.
3. The chief part of that reward which it pleases God to bestow upon Christian beneficence is reserved for another world. Little as we know of that future state of being upon which we enter at death, we are left in no doubt of the fact, that it will be to every man a state of misery or of happiness, according to the manner in which he shall have spent this present probationary season on earth. They, consequently, who, by patient continuance in well-doing, are seeking for glory, honour, and immortality, shall not find themselves disappointed at last. (E. Steane.)
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Psa 113:1-9
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 9. He hath dispersed] He has scattered abroad his munificence; he has given particularly to the poor; his righteousness – his almsgiving, his charity, remaineth for ever. See on Ps 112:3.
His horn] His power and authority shall be exalted with honour. He shall rise to influence only through his own worth, and not by extortion or flattery.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Dispersed, to wit, his goods, and that freely and liberally, to several persons, as occasion is offered, as this word implies.
His righteousness, i.e. his liberality, as this word is used, Pro 10:2; 11:4; Dan 4:27; 2Co 9:9,10, &c.; or the reward of it, as before, Psa 112:3.
Endureth for ever; either,
1. His charity is not a transient or occasional act, but his constant course, of which he is not weary, but perseveres in it to the end of his life. Or,
2. What he gives is not lost nor cast away, as covetous or ungodly men judge of alms, but indeed is the only part of his estate, which will abide with him unto all eternity.
His horn shall be exalted with honour; though he may be reproached by ungodly men, yet his innocency shall be cleared, and his name and honour gloriously exalted.
Fuente: English Annotations on the Holy Bible by Matthew Poole
5-9. Generosity, sound judgmentin business, and confidence in God, form a character which preservesfrom fear of evil and ensures success against enemies. While a manthus truly pious is liberal, he increases in substance.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
He hath dispersed,…. His money, as the Targum; scattered it here and there, as the sower scatters his seed; does not throw it all in one place, but some here and some there, and all with profusion and plenty. This denotes the bounty and liberality of the upright; and his wisdom and discretion in distributing his charity, and the numerous objects of it; see Pr 11:14.
He hath given to the poor; that stand in need of his charity, freely, cheerfully, and bountifully.
His righteousness endureth for ever; his liberality continues, he is not weary of well doing; he gives a portion to seven and to eight, and to as many and as often as there is a call and need for it;
[See comments on Ps 112:3].
His horn shall be exalted with honour; the reproach cast upon him shall be wiped off; he shall grow more prosperous, and become more honourable among men here on earth; and in the resurrection morning shall have the dominion over the wicked, and shall appear with Christ in glory, and be with him to all eternity.
Fuente: John Gill’s Exposition of the Entire Bible
9 He has distributed, he hath given to the poor Once more he affirms that the righteous never lose the fruit and the reward of their liberality. And first, by dispersing, the prophet intimates, that they did not give sparingly and grudgingly, as some do who imagine that they discharge their duty to the poor when they dole out a small pittance to them, but that they give liberally as necessity requires and their means allow; for it may happen that a liberal heart does not possess a large portion of the wealth of this world. All that the prophet means is, that they are never so parsimonious as not to be always ready to distribute according to their means. Next he adds, they give to the poor, meaning that they do not bestow their charity at random, but with prudence and discretion meet the wants of the necessitous. We are aware that unnecessary and superfluous expenditure for the sake of ostentation is frequently lauded by the world; and, consequently, a larger quantity of the good things of this life is squandered away in luxury and ambition than is dispensed in charity prudently bestowed. The prophet instructs us that the praise which belongs to liberality does not consist in distributing our goods without any regard to the objects upon whom they are conferred, and the purposes to which they are applied, but in relieving the wants of the really necessitous, and in the money being expended on things proper and lawful. This passage is quoted by Paul, (2Co 9:9) in which he informs us that it is an easy matter for God to bless us with plenty, so that we may exercise our bounty freely, deliberately, and impartially, and this accords best with the design of the prophet. The next clause, his righteousness endureth for ever, is susceptible of two interpretations. That immoderate ambition which impels the ungodly to squander away their goods merits not the name of virtue. It may, therefore, with propriety be said, that it is a uniform course of liberality which is here praised by the prophet, according to what he formerly observed, that the righteous manage their affairs with discretion. If any prefer to refer it to the fruit of righteousness, I have no objection. And, indeed, it appears to be a repetition of the same sentence which lately came under our notice. Then the prophet shows how God by his benefits preserves the glory of that righteousness which is due to their liberality, and does not disappoint them of their reward, in that he exalteth their horn more and more, that is, their power or their prosperous condition.
Fuente: Calvin’s Complete Commentary
(9) He hath dispersed.The conjugation of the verb indicates a frequent and customary action.
For St. Pauls use of this verse, see New Test. Com. 2Co. 9:9.
His horn.For the image of the exalted horn see Note, Psa. 75:5.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
9. He hath dispersed This scattering (see Pro 11:24) is explained by his “giving to the poor,” by all deeds of kindness and good will. See on Psa 112:4-5.
For ever See Psa 111:9, where the same is ascribed to God’s faithfulness.
Fuente: Whedon’s Commentary on the Old and New Testaments
Psa 112:9. He hath given to the poor To the poor helpless sons of Adam. He is distributing his gifts and graces among them, and will ever do it, because his righteousness endureth for ever. Fenwick.
Fuente: Commentary on the Holy Bible by Thomas Coke
Psa 112:9 He hath dispersed, he hath given to the poor; his righteousness endureth for ever; his horn shall be exalted with honour.
Ver. 9. He hath dispersed ] Or, made a scatter, yet with discretion, giving liberally, but most of all where is most need, and with a specialty of respect to the family of faith, Gal 6:16
His righteousness endureth for ever
His horn shall be exalted
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
He hath dispersed. Quoted in 2Co 9:9.
poor = helpless ones. Hebrew. ‘ebyon (plural) See note on Pro 6:11.
Fuente: Companion Bible Notes, Appendices and Graphics
Psa 112:9-10
Psa 112:9-10
“He hath dispersed, he hath given to the needy;
His righteousness endureth forever:
His horn shall be exalted with honor.
The wicked shall see it and be grieved;
He shall gnash with his teeth, and melt away:
The desire of the wicked shall perish.”
“He hath dispersed” (Psa 112:9). “There is no virtue in merely dispersing, since `spendthrifts’ `disperse,’ even more lavishly than the virtuous man.” The only commendable type of `dispersing’ is that directed to the relief of need or suffering. It is this kind of `dispersing,’ of course, which the Lord commends, as indicated by the last clause of this verse. “He hath given to the needy.”
“The wicked man shall see it and be grieved” (Psa 112:10). Psa 112:10 is the antithesis of Psa 112:1. “The wicked shall gnash his teeth in the rage of disappointment and contemplation of the triumph of his adversary, and will melt away in impotent rage, melting, as it were, from his own heat. `The desire of the wicked will perish’ is antithetical to verse lb. He will go away in utter ruin, as in Psa 1:6.
E.M. Zerr:
Psa 112:9. This verse is still considering the righteous man, and makes a specific mention of part of his righteous conduct. It consists in helping the poor by the blessings that he had himself received from the Lord. The results of such a life will endure forever. The original for horn has a various definition in the lexicon, but its simple meaning is “power.” When used figuratively it indicates great strength and influence. The Psalmist specifies that when such qualities are possessed by a righteous man, the exaltation following will be an honorable one.
Psa 112:10. Wicked men are grieved or envious at the good standing of righteous men. To melt away means to decrease or diminish. The wicked desire prompted by envy will not endure the test of time
Fuente: Old and New Testaments Restoration Commentary
He: 2Co 9:9
dispersed: Deu 15:11, Pro 11:24, Pro 11:25, Pro 19:17, Ecc 11:1, Ecc 11:2, Ecc 11:6, Isa 32:8, Isa 58:7, Isa 58:10, Mar 14:7, Luk 11:41, Luk 12:33, Luk 18:22, Joh 13:29, Act 4:35, Act 20:35, Rom 12:13, 2Co 8:9, 2Co 9:10-15, 1Ti 6:18, Heb 13:16, Jam 2:15, Jam 2:16, 1Jo 3:16-18
righteousness: Psa 112:3, Deu 24:13, Mat 6:4, Luk 14:12-14, Luk 16:9, Heb 6:10, Rev 22:11
horn: Psa 75:10, Psa 92:10, 1Sa 2:1, 1Sa 2:30
Reciprocal: Lev 23:22 – General Lev 25:35 – then Deu 24:19 – may bless Rth 2:16 – General Job 22:7 – not given Job 31:16 – withheld Psa 37:21 – righteous Psa 37:26 – merciful Psa 37:34 – exalt Psa 41:1 – Blessed Psa 89:17 – our horn Psa 148:14 – exalteth Pro 14:21 – he that hath Pro 14:24 – crown Pro 21:10 – findeth no favour Pro 21:26 – the righteous Pro 22:9 – He that hath a bountiful eye Pro 31:20 – she reacheth Ecc 3:6 – and a time to cast Ecc 10:19 – but Isa 43:4 – thou hast been Eze 18:7 – hath given Eze 29:21 – I cause Mic 6:8 – love Mat 5:7 – are Mat 6:1 – alms Mat 6:2 – when Luk 6:30 – Give Act 2:45 – parted Rom 12:8 – giveth Eph 4:32 – kind
Fuente: The Treasury of Scripture Knowledge
Psa 112:9. He hath dispersed His goods, freely and liberally. He hath given to the poor To such as he knew to be really in want, and especially to the poor members of Christ. His righteousness His liberality, or the reward of it; endureth for ever That is, either, 1st, His charity is not a transient or occasional act; it is his constant course, of which he is not weary, but perseveres in it to the end of his life. Or, 2d, What he gives is not lost, as covetous or ungodly men judge of what is given to the poor, but, indeed, is the only part of his estate which will abide with him unto all eternity. His horn shall be exalted, &c. Though he may now be reproached by the wicked, yet his innocence shall be cleared, and his name and honour gloriously exalted, especially when Jesus shall say to him and others of his saints, at the great day, I was hungry, and ye gave me meat, &c. Then, when the thrones of the mighty shall be cast down. and the sceptres of tyrants broken in pieces, shall he lift up his head and be exalted, to partake of the glory of his Redeemer, the author of his faith, and the pattern of his charity, who gave himself for us, and is now seated at the right hand of the majesty in the heavens. Horne.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
112:9 He hath {e} dispersed, he hath given to the poor; his righteousness endureth for ever; his {f} horn shall be exalted with honour.
(e) The godly are not stingy, but distribute liberally, as the need of the poor requires and as his power is able.
(f) His power and prosperous estate.