12<\/strong>. Blessed<\/em> ] Or, happy; see note on Psa 1:1<\/span>. This ‘beatitude’ is based on Deu 33:29<\/span>; cp. Deu 4:6-8<\/span>. The first line of the verse recurs (with some variations) in Psa 144:15<\/span>; with the second cp. Psa 28:9<\/span>.<\/p>\n 12 19<\/strong>. From the nations the Psalmist turns to the chosen people. Jehovah’s care for Israel constitutes His special claim on their praise. Happy the nation which is the particular object of the choice and care of the omniscient observer of men.<\/p>\n Blessed is the nation – <\/B>For the meaning of the word blessed, see the notes at Psa 1:1<\/span>. The idea here is, that the nation referred to is happy, or that its condition is desirable. What is true of a nation is also as true of an individual.<\/P> Whose God is the Lord – <\/B>Whose God is Yahweh – for so this is in the original Hebrew. That is, the nation which worships Yahweh, and is under his protection. This is evidently said to distinguish such a nation from those which worshipped false gods or idols. Such a nation is blessed or happy, because:<\/P> (a) He is a real God, the true God, and not an imagination or fiction;<\/P> (b) because His laws are just and good, and their observance will always tend to promote the public welfare and prosperity;<\/P> (c) because His protection will be vouchsafed to such a nation; and<\/P> (d) because His worship, and the influence of His religion, will tend to diffuse virtue, intelligence, purity, and truth, over a land, and thus will promote its welfare.<\/P> And the people whom he hath chosen for his own inheritance – <\/B>Chosen to be His; or, His portion. The primary reference here is undoubtedly to the Hebrew people, called his inheritance: Deu 4:20<\/span>; Deu 9:26<\/span>; Deu 32:9<\/span>; Psa 74:2<\/span>; Psa 78:62<\/span>, Psa 78:71<\/span>; or heritage, Psa 94:5<\/span>; Jer 12:7<\/span>, Jer 12:9<\/span>; but what is here affirmed of that people is true also of all other people who worship the true God.<\/P><\/p>\n Psa 33:12-14<\/span><\/p>\n Blessed is the nation whose God is the Lord.<\/em><\/p>\n <\/em><\/p>\n National uplifting<\/strong><\/p>\n This text holds in its grasp the secret of our own national prosperity and superiority among the nations of the world–if we have such–and its teaching, if departed from by this nation, will cause our present glory to depart like the glory of ancient Rome, or Sidon, or Tyre.<\/p>\n Religion a nations true strength<\/strong><\/p>\n Human society reposes on religion. Civilization without it would be like the lights that play in the northern sky–a momentary flash on the face of darkness ere it again settled into eternal night. Wit and wisdom, sublime poetry and lofty philosophy cannot save a nation, else ancient Greece had never perished. Valour, law, ambition, cannot preserve a people, else Rome had still been mistress of the world. The nation that loses faith in God and man loses not only its most precious jewel, but its most unifying and conserving force. (A. M. Fairbairn.<\/em>)<\/p>\n Verse 12<\/span>. Blessed<\/B><\/I> is <\/B>the nation<\/B><\/I>] O how happy is that nation which has Jehovah<\/I> for its Elohim<\/I>; the self-existent and eternal Lord for its covenant God; one who should unite himself to it by connections and ties the most powerful and endearing! The word Elohim<\/I>, which we translate GOD, refers to that economy in which God is manifested in the flesh.<\/P> <\/P> The people<\/B><\/I> whom <\/B>he hath chosen<\/B><\/I>] The Jews<\/I>, who were elected<\/I> to be his heritage<\/I>, whom he preserved as such for two thousand years, and whom he has reprobated<\/I> because of their unbelief and rebellion, and elected the Gentiles in their place.<\/P> <\/p>\n Seeing the Lord is so great and glorious in wisdom, and power, and goodness, as hath been hitherto said, as they must needs be very miserable who are strangers or enemies to him; so thrice happy is that people of Israel, who, though they be despised by the Gentiles, are chosen by this Almighty God, to be his peculiar portion, and friends, and servants. <\/P> <\/p>\n 12-19.<\/B> The inference from theforegoing in Ps 33:12<\/span> isillustrated by God’s special providence, underlying which is Hisminute knowledge of all men.<\/P><\/p>\n Blessed [is] the nation whose God [is] the Lord<\/strong>,…. Who have an interest in such a wonder working God, both in creation and in providence, and especially in grace: which, though it may have a principal regard to the nation of Israel, whose God he was in a very distinguishing manner, yet must not be limited to them; for he is the God of the Gentiles also: this nation is the chosen generation, the holy nation and peculiar people, both among Jews and Gentiles; and the Lord is the God of these; not only as the God of nature and providence, but as the God of all grace; who must be happy, since he is their portion and exceeding great reward; nor shall they want any good thing, nor need they fear any evil; they are on the heart of God, and cannot be separated from his love; they are engraven on the palms of his hands, and shall be helped, strengthened, and upheld with the right hand of his righteousness; all things work together for their good; and this God of theirs will be their God and guide unto death; they may expect every needful good thing now, and all glory and happiness hereafter;<\/p>\n [and] the people [whom] he hath chosen for his own inheritance<\/strong>; not Israel only, but the Gentiles also; not all mankind, but a peculiar people, whom the Lord has chosen out of the world to be his possession, and who are his jewels and peculiar treasure; these are happy, being the Lord’s portion, and the lot of his inheritance; and he chooses an inheritance for them, adopts and begets them unto it, and makes them meet to be partakers of it.<\/p>\n Hence the call to praise God is supported (2) by a setting forth of that which His people possess in Him. This portion of the song is like a paraphrase of the in Deu 33:29<\/span>. The theme in Psa 33:12<\/span> is proved in Psa 33:13<\/span> by the fact, that Jahve is the omniscient Ruler, because He is the Creator of men, without whose knowledge nothing is undertaken either secretly or openly, and especially if against His people. Then in Psa 33:16<\/span> it is supported by the fact, that His people have in Jahve a stronger defence than the greatest worldly power would be. Jahve is called the fashioner of all the hearts of men, as in Zec 12:1<\/span>, cf. Pro 24:12<\/span>, as being their Maker. As such He is also the observer of all the works of men; for His is acquainted with their origin in the laboratory of the heart, which He as Creator has formed. Hupfeld takes as an equalisation ( pariter ac <\/em>) of the two appositions; but then it ought to be (cf. Psa 49:3<\/span>, Psa 49:11<\/span>). The lxx correctly renders it , singillatim <\/em>. It is also needless to translate it, as Hupfeld does: He who formed, qui finxit <\/em>; for the hearts of men were not from the very first created all at one time, but the primeval impartation of spirit-life is continued at every birth in some mysterious way. God is the Father of spirits, Heb 12:9<\/span>. For this very reason everything that exists, even to the most hidden thing, is encompassed by His omniscience and omnipotence. He exercises an omniscient control over all things, and makes all things subservient to the designs of His plan of the universe, which, so far as His people are concerned, is the plan of salvation. Without Him nothing comes to pass; but through Him everything takes place. The victory of the king, and the safety of the warrior, are not their own works. Their great military power and bodily strength can accomplish nothing without God, who can also be mighty in the feeble. Even for purposes of victory ( , cf. , Psa 21:2<\/span>) the war-horse is , i.e., a thing that promises much, but can in reality do nothing; it is not its great strength, by which it enables the trooper to escape ( ) . “The horse,” says Solomon in Pro 21:31<\/span>, “is equipped for the day of battle, but , Jahve’s is the victory,” He giveth it to whomsoever He will. The ultimate ends of all things that come to pass are in His hands, and – as Psa 33:18<\/span>. say, directing special attention to this important truth by – the eye of this God, that is to say the final aim of His government of the world, is directed towards them that fear Him, is pointed at them that hope in His mercy ( ). In Psa 33:19<\/span>, the object, , is expanded by way of example. From His mercy or loving-kindness, not from any acts of their own, conscious of their limited condition and feebleness, they look for protection in the midst of the greatest peril, and for the preservation of their life in famine. Psa 20:8<\/span> is very similar; but the one passage sounds as independent as the other.<\/p>\n God’s Sovereign Power.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD> 12 Blessed is<\/I> the nation whose God is<\/I> the LORD<\/B>; and<\/I> the people whom<\/I> he hath chosen for his own inheritance. 13 The LORD<\/B> looketh from heaven; he beholdeth all the sons of men. 14 From the place of his habitation he looketh upon all the inhabitants of the earth. 15 He fashioneth their hearts alike; he considereth all their works. 16 There is no king saved by the multitude of a host: a mighty man is not delivered by much strength. 17 A horse is<\/I> a vain thing for safety: neither shall he deliver any<\/I> by his great strength. 18 Behold, the eye of the LORD<\/B> is<\/I> upon them that fear him, upon them that hope in his mercy; 19 To deliver their soul from death, and to keep them alive in famine. 20 Our soul waiteth for the LORD<\/B>: he is<\/I> our help and our shield. 21 For our heart shall rejoice in him, because we have trusted in his holy name. 22 Let thy mercy, O LORD<\/B>, be upon us, according as we hope in thee.<\/P> We are here taught to give to God the glory,<\/P> I. Of his common providence towards all the children of men. Though he has endued man with understanding and freedom of will, yet he reserves to himself the government of him, and even of those very faculties by which he is qualified to govern himself. 1. The children of men are all under his eye, even their hearts are so; and all the motions and operations of their souls, which none know but they themselves, he knows better than they themselves, Psa 33:13<\/span>; Psa 33:14<\/span>. Though the residence of God’s glory is in the highest heavens, yet thence he not only has a prospect of all the earth, but a particular inspection of all the inhabitants of the earth. He not only beholds them, but he looks upon them;<\/I> he looks narrowly upon them (so the word here used is sometimes rendered), so narrowly that not the least thought can escape his observation. Atheists think that, because he dwells above in heaven, he cannot, or will not, take notice of what is done here in this lower world; but thence, high as it is, he sees us all, and all persons and thing are naked and open before him. 2. Their hearts, as well as their times, are all in his hand: He fashions their hearts.<\/I> He made them at first, formed the spirit of each man within him, then when he brought him into being. Hence he is called the Father of spirits:<\/I> and this is a good argument to prove that he perfectly knows them. The artist that made the clock, can account for the motions of every wheel. David uses this argument with application to himself, Psa 139:1<\/span>; Psa 139:14<\/span>. He still moulds the hearts of men, turns them as the rivers of water, which way soever he pleases, to serve his own purposes, darkens or enlightens men’s understandings, stiffens or bows their wills, according as he is pleased to make use of them. He that fashions men’s hearts fashions them alike. It is in hearts as in faces, though there is a great difference, and such a variety as that no two faces are exactly of the same features, nor any two hearts exactly of the same temper, yet there is such a similitude that, in some things, all faces and all hearts agree, as in water face answers to face,<\/I> Prov. xxvii. 19<\/I><\/span>. He fashions them together<\/I> (so some read it); as the wheels of a watch, though of different shapes, sizes, and motions, are yet all put together, to serve one and the same purpose, so the hearts of men and their dispositions, however varying from each other and seeming to contradict one another, are yet all overruled to serve the divine purpose, which is one. 3. They, and all they do, are obnoxious to his judgment; for he considers all their works,<\/I> not only knows them, but weighs them, that he may render to every man according to his works, in the day, in the world, of retribution, in the judgment, and to eternity. 4. All the powers of the creature have a dependence upon him, and are of no account, of no avail at all, without him, Psa 33:16<\/span>; Psa 33:17<\/span>. It is much for the honour of God that not only no force can prevail in opposition to him, but that no force can act but in dependence on him and by a power derived from him. (1.) The strength of a king is nothing without God. No king is sacred by his royal prerogatives, or the authority with which he is invested; for the powers that are, of that kind, are ordained of God, and are what he makes them, and no more. David was a king, and a man of war from his youth, and yet acknowledged God to be his only protector and Saviour. (2.) The strength of an army is nothing without God. The multitude of a host<\/I> cannot secure those under whose command they act, unless God make them a security to them. A great army cannot be sure of victory; for, when God pleases, one shall chase a thousand. (3.) The strength of a giant is nothing without God. A mighty man,<\/I> such as Goliath was, is not delivered by<\/I> his much strength,<\/I> when his day comes to fall. Neither the firmness and activity of his body nor the stoutness and resolution of his mind will stand him in any stead, any further than God is pleased to give him success. Let not the strong man<\/I> then glory in his strength,<\/I> but let us all strengthen ourselves in the Lord our God, go forth, and go on, in his strength. (4.) The strength of a horse is nothing without God (v.<\/I><\/span> 17<\/span>): A horse is a vain thing for safety.<\/I> In war horses were then so highly accounted of, and so much depended on, that God forbade the kings of Israel to multiply horses<\/I> (Deut. xvii. 16<\/span>), lest they should be tempted to trust to them and their confidence should thereby be taken off from God. David houghed the horses of the Syrians (2 Sam. viii. 4<\/span>); here he houghs all the horses in the world, by pronouncing a horse a vain thing for safety in the day of battle. If the war-horse be unruly and ill-managed, he may hurry his rider into danger instead of carrying him out of danger. If he be killed under him, he may be his death, instead of saving his life. It is therefore our interest to make sure God’s favour towards us, and then we may be sure of his power engaged for us, and need not fear whatever is against us.<\/P> II. We are to give God the glory of his special grace. In the midst of his acknowledgments of God’s providence he pronounces those blessed that have Jehovah for their God, who governs the world, and has wherewithal to help them in every time of need, while those were miserable who had this and the other Baal for their god, which was so far from being able to hear and help them that is was itself senseless and helpless (v.<\/I><\/span> 12<\/span>): Blessed is the nation whose God is the Lord,<\/I> even Israel, who had the knowledge of the true God and were taken into covenant with him, and all others who own God for theirs and are owned by him; for they also, whatever nation they are of, are of the spiritual seed of Abraham. 1. It is their wisdom that they take the Lord for their God, that they direct their homage and adoration there where it is due and where the payment of it will not be in vain. 2. It is their happiness that they are the people whom God has chosen for his own inheritance, whom he is pleased with, and honoured in, and whom he protects and takes care of, whom he cultivates and improves as a man does his inheritance, Deut. xxxii. 9<\/span>. Now let us observe here, to the honour of divine grace, (1.) The regard which God has to his people, Psa 33:18<\/span>; Psa 33:19<\/span>. God beholds all the sons of men with an eye of observation, but his eye of favour and complacency is upon those that fear him. He looks upon them with delight, as the father on his children, as the bridegroom on his spouse, Isa. lxii. 5<\/span>. While those that depend on arms and armies, on chariots and horses, perish in the disappointment of their expectations, God’s people, under his protection, are safe, for he shall deliver their soul from death when there seems to be but a step between them and it. If he do not deliver the body from temporal death, yet he will deliver the soul from spiritual and eternal death. Their souls, whatever happens, shall live and praise him, either in this world or in a better. From his bounty they shall be supplied with all necessaries. he shall keep them alive in famine;<\/I> when others die for want, they shall live, which shall make it a distinguishing mercy. When visible means fail, God will find out some way or other to supply them. He does not say that he will give them abundance (they have no reason either to desire it or to expect it), but he will keep them alive; they shall not starve; and, when destroying judgments are abroad, it ought to be reckoned a great favour, for it is a very striking one, and lays us under peculiar obligations, to have our lives given us for a prey. Those that have the Lord for their God shall find him their help and their shield, v.<\/I><\/span> 20<\/span>. In their difficulties he will assist them; they shall be helped over them, helped through them. In their dangers he will secure them; they shall be helped over them, helped through them. In their dangers he will secure them, so that they shall not receive any real damage. (2.) The regard which God’s people have to him and which we ought to have in consideration of this. [1.] We must wait for God. We must attend the motions of his providence, and accommodate ourselves to them, and patiently accommodate ourselves to them, and patiently expect the issue of them. Our souls must wait for him, v.<\/I><\/span> 20<\/span>. We must not only in word and tongue profess a believing regard to God, but it must be inward and sincere, a secret and silent attendance on him. [2.] We must rely on God, hope in his mercy,<\/I> in the goodness of his nature, though we have not an express promise to depend upon. Those that fear God and his wrath must hope in God and his mercy; for there is no flying from God, but by flying to him. These pious dispositions will not only consist together, but befriend each other, a holy fear of God and yet at the same time a hope in his mercy. This is trusting in his holy name<\/I> (v.<\/I><\/span> 21<\/span>), in all that whereby he has made known himself to us, for our encouragement to serve him. [3.] We must rejoice in God, v.<\/I><\/span> 21<\/span>. Those do not truly rest in God, or do not know the unspeakable advantage they have by so doing, who do not rejoice in him at all times; because those that hope in God hope for an eternal fulness of joy in his presence. [4.] We must seek to him for that mercy which we hope in, v.<\/I><\/span> 22<\/span>. Our expectations from God are not to supersede, but to quicken and encourage, our applications to him; he will be sought unto for that which he has promised, and therefore the psalm concludes with a short but comprehensive prayer, “Let thy mercy, O Lord! be upon us;<\/I> let us always have the comfort and benefit of it, not according as we merit from thee, but according as we hope in thee,<\/I> that is, according to the promise which thou hast in thy word given to us and according to the faith which thou hast by thy Spirit and grace wrought in us.” If, in singing these verses<\/span>, we put forth a dependence upon God, and let out our desires towards him, we make melody with our hearts to the Lord.<\/P><\/p>\n 12. Blessed are the people whose God is Jehovah. This verse excellently agrees with the preceding, because it would profit us little to observe what is said of the stability of God’s counsel if that counsel referred not to us. The prophet, therefore, in proclaiming that they are blessed whom God receives into his protection, reminds us that the counsel which he had just mentioned is not a secret which remains always hidden in God, but is displayed in the existence and protection of the Church, and may there be beheld. Thus we see, that it is not those who coldly speculate about the power of God, but those alone who apply it to their own present benefit, who rightly acknowledge God as the Governor of the world. Moreover, when the Psalmist places all our blessedness in this, that Jehovah is our God, in touching upon the fountain of divine love towards us, he comprehends, in one word, whatever is wont to be desired to make life happy. For when God condescends to undertake the care of our salvation, to cherish us under his wings, to provide for our necessities, to aid us in all our dangers, all this depends on our adoption by him. But lest it should be thought that men obtain so great a good by their own efforts and industry, David teaches us expressly that it proceeds from the fountain of God’s gracious electing love that we are accounted the people of God. It is indeed true, that, in the person of Adam, men were created at first for the very purpose that they should be the sons of God; but the estrangement which followed upon sin deprived us of that great blessing. Until God, therefore, freely adopt us, we are all by nature wretched, and we have no other entrance to or means of attaining happiness but this, that God, of his own good pleasure, should choose us who are altogether unworthy. It appears, accordingly, how foolishly they corrupt this passage, who transfer to men what the prophet here ascribes to God, as if men would choose God for their inheritance. I own, indeed, that it is by faith that we distinguish the true God from idols; but this principle is always to be held fast, that we have no interest in him at all unless he prevent us by his grace. <\/p>\n 12<\/strong>. <\/strong> Blessed is the nation <\/strong> It is happy and safe surrounded by such power for defence, and wisdom to defeat the cunning of crafty men.<\/p>\n What a beautiful advance the Psalm makes, in still going on through the courts of nature and of providence, to that of grace. How blessed indeed must be the Church and people, who have the Lord for their God! There is nothing else to give happiness or security. The strength of horses or chariots, the strength of a host or an army, the power of kings or giants, nay, of all mighty men; what can be the whole of creatures, whose breath is in their nostrils? But in Jesus there is everlasting strength, and therefore the prophet sings aloud, Surely shall one say, In the Lord have I righteousness and strength: even to him shall men come, and all that are incensed against him shall be ashamed; Isa 45:24<\/span> .<\/p>\n Psa 33:12 Blessed [is] the nation whose God [is] the LORD; [and] the people [whom] he hath chosen for his own inheritance.<\/p>\n Ver. 12. Blessed is the nation whose God is the Lord<\/strong> ] viz. By special favour and covenant. The preservation of the Church (which hath so few friends on earth, and so many enemies in earth and hell) is justly brought as an evident argument of the Divine providence. Christ standeth upon Mount Zion; and that mountain shall be exalted above all mountains. The Church, as it is highest in the favour of God, so it shall be set above all the world; and her enemies shall be in that place that is fittest for them, the lowest, the footstool of Christ. <\/p>\n <\/p>\n The people whom he hath chosen<\/strong> ] Some read it, people which hath chosen him for their inheritance. It cometh all to one. See Deu 26:17-19<\/span> .<\/p>\n Blessed = How happy. See App-63. Compare Psa 144:15. <\/p>\n God. Hebrew. Elohim. App-4. <\/p>\n Psa 33:12-14<\/p>\n Psa 33:12-14<\/p>\n GOD THE GOD OF ALL NATIONS<\/p>\n “Blessed is the nation whose God is Jehovah,<\/p>\n The people whom he hath chosen for his own inheritance.<\/p>\n Jehovah looketh from heaven;<\/p>\n He beholdeth all the sons of men;<\/p>\n From the place of his habitation he looketh forth<\/p>\n Upon all the inhabitants of the earth.”<\/p>\n It is amazing to us that some liberal scholars suppose that the author of this psalm must have borrowed these ideas of the universality of God from a fictitious writer they call Deutero-Isaiah, and make that the basis of dating the psalm after the exile. There never was a person who answers to the destructive critics’ alleged “Deutero-Isaiah.” That mythical character is the Piltdown Man of the Destructive Critics. <\/p>\n Furthermore, the universality of God was drilled into the minds of the Hebrew people continually, beginning with Abraham, whom God informed that the blessing through that Patriarch was intended for “All the families of the earth.” (Gen 12:3). Why then should any Jewish writer have needed to be informed by Isaiah, or anyone else, about such a basic fact?<\/p>\n Psa 33:12 here speaks of the Racial Jews as that nation which has Jehovah for their God; but at the same time, the affirmation is reiterated that God beholds `all the sons of men,’ that is, `all the inhabitants of the earth.’<\/p>\n E.M. Zerr:<\/p>\n Psa 33:12. The Jewish nation is specifically the one meant in this verse. In an extended sense it is true that any nation that acknowledges God (the self-Existent One) as its Lord (ruler) will be in more favor. This principle was taught to the Babylonian king (Dan 4:17). <\/p>\n Psa 33:13. The Lord as a personal Being is in heaven and from there he can see all of the actions of men. <\/p>\n Psa 33:14. This is practically the same as the preceding verse. Habitation is a place where a person habitually dwells. God’s spirit is everywhere, but his person is on his throne in the Eternal City. <\/p>\n Blessed: Psa 144:15, Psa 147:19, Psa 147:20, Exo 19:5, Exo 19:6, Deu 33:29 <\/p>\n people: Psa 65:4, Psa 135:4, Deu 7:6-8, Joh 15:16, Eph 1:4, 1Pe 2:9 <\/p>\n his own: Psa 28:9, Jer 10:16, Tit 2:14 <\/p>\n Reciprocal: Exo 34:9 – take us Lev 18:2 – General Deu 4:20 – a people 2Ch 6:29 – what prayer Psa 74:2 – thine Psa 146:5 – Happy Isa 41:8 – thou Isa 43:20 – my chosen Isa 51:4 – O my Jer 51:19 – the rod Eze 20:5 – In the 1Pe 5:3 – heritage<\/p>\n Psa 33:12. Blessed is the nation, &c. Seeing the Lord is so great and glorious in wisdom, and power, and goodness, as has been just observed; inasmuch as they must needs be very miserable who are either strangers or enemies to him; so thrice happy are the people of Israel, who, though they be despised by the Gentiles, are chosen by this almighty God to be his peculiar portion, friends and servants.<\/p>\n 33:12 Blessed [is] the nation whose {h} God [is] the LORD; [and] the people [whom] he hath chosen for his own inheritance.<\/p>\n (h) He shows that all our happiness stands in this, that the Lord is our God.<\/p>\n This section expounds the thought of the Lord’s righteousness and loyal love (Psa 33:5). The psalmist rejoiced that he and his nation were the elect of God and the recipients of His covenant faithfulness (Psa 33:12). Some people do not experience more divine blessing than others because God is more aware of some people than He is of others (Psa 33:13-15). He is equally aware of everyone. He does not grant victory to some armies more than to others because one army is stronger than another (Psa 33:16-17). God normally chooses to bless those who fear Him and rely on His promised love (Psa 33:18-19). The "eyes of the Lord" is a figure for His all-seeing, loving care (cf. Psa 34:15).<\/p>\n Blessed [is] the nation whose God [is] the LORD; [and] the people [whom] he hath chosen for his own inheritance. 12. Blessed ] Or, happy; see note on Psa 1:1. This ‘beatitude’ is based on Deu 33:29; cp. Deu 4:6-8. The first line of the verse recurs (with some variations) in Psa 144:15; with the … Continue reading “Exegetical and Hermeneutical Commentary of Psalms 33:12”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-14390","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/14390","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=14390"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/14390\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=14390"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=14390"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=14390"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I. <\/strong>When the text states that the nation is blessed whose God is the Lord, and when we say to you that religion is the promoter of peace and prosperity, and the only foundation for our national permanence, the infidelity of our times and your knowledge of things suggest, that there have been nations that have been destroyed, and that are now oppressed because of their religion, Then let us carefully distinguish. There are many religions, but only one Christianity, and therefore we use the word religion; we use it because by general acceptation it has come to represent in our land and to our thoughts Christianity or the religion of Christ, and when we have drawn this distinction we must not forget that much that has come to the world in the name of Christianity is not of Christianity. You think of the cruelties, of the superstitions, and of the fanaticisms that are abroad in the world and doing their work in the name of religion, and you say, These are not a blessing to the nation, these are a curse. Very true. Blessed is the nation whose God is the Lord. While this is but another announcement that religion is the power that elevates and blesses a nation, we will not forget that men in the past have gone forth armed with the civil sword, destroying all who doubted the truth of their systems; they have placed violence before demonstration, and have sought to establish the truth of religion as a Mohammed would establish the doctrine of the Koran. Spain and France and Italy, and Scotland and England, have each and all felt the power of the sword, the axe, and the torch in the name of religion. No, this is not the religion that blesses a nation. The religion that blesses the nation is forbearing to error and heresy; it is kind and patient and gentle; its grand characteristic is benevolence and fraternal love.<\/p>\n
II. <\/strong>In discussing the blessings that come to a nation by the acceptance of religion, blessings that can come through no other medium, I do not mean to say that there are no instances of the great advancement of nations that hare not been regulated by religion, Infidelity is ever ready to point us to Egypt, to Persia, to Assyria, and to Old Greece and Rome, and say, These were all great nations, prosperous nations, without your religion. This I readily acknowledge, but a careful study of the history of these nations will show that their false religions contained some principles of rectitude in common with our holy religion, and in the practice of these principles great prosperity came to them and continued with them until they departed from those principles; then did their power and their glory depart from them. Would you know the secret of Egypts glory for ages and ages? The father of history tolls us that such was the spirit of benevolence in Egypt that he who refused to assist the suffering when he had it in his power to do so was punished with death. When an Egyptian died a session was called to inquire how he had spent his life, so that true merit should have its full mead of public praise, and that all due respect might be paid to his memory. Her amusements were ordered for the strengthening of the bodies and the improvement of the minds of her subjects. Her proverbs called life a vanity, the homes of her people inns, in which they served to lodge for a night, and their sepulchres habitations in which they were to abide for ages. DO you wonder that Egypt became great? In Persia a falsehood–even a political falsehood–was considered in the most horrid light, and a liar was looked upon as the meanest and most disgraceful of men. Persia conferred favours on the nations she conquered, and left them to enjoy all the emblems of their former grandeur. She educated her children so wisely that they were taught virtue even as other children were taught letters, and grief was prohibited for such youths as were of sufficient strength and had reached proper years and yet died uneducated. Do you wonder that Persia became great? Rome in her best days bent all her energies for the general good, so that the best of everything was reserved for the public–temples, baths, highways, aqueducts–all looked toward the nations good and the nations glory, and were the most magnificent, while all things for the use of the individual citizen were plain and unpretentious. A citizen, of Rome who would present any product of the soil for sale that proved inferior to what he commended it to be, said citizen would lose his credit in all the marts in Rome and would lay himself liable to be whipped in the marketplace. And this law that applied to the products of the soil applied equally to all branches of trade. The motto was, No citizen of Rome must in any way wrong his brother citizen. Do you wonder that Rome became great? It will be seen that those nations, though they did not make the Lord their God, and though they were nations with false religions, yet those false religions did contain some principles of righteousness in common with our holy religion, and these principles were the fountains of their success.<\/p>\n
III. <\/strong>there are supposed blessings, and there is a shrine of desired prosperity that is better promoted without than with the religion my text commends. There are instances in which state crimes have been successful, and have been made the steps to worldly glory. There have been times when virtue was considered an obstacle to grandeur, when worldly heroes were exalted and tyrants were elevated; instances when wanton and arbitrary power marched with burning torch across the world and demanded of the peoples submission to a yoke of slavery that made them inferior to the beasts of the field. If such nations, such peoples, such rulers may be called blessed and prospered, they were obliged to ride over every principle of our holy religion to clasp that prosperity.<\/p>\n
IV. <\/strong>the reasons why that nation is blessed whose God is the Lord will readily appear when we consider the principles on which the peace and prosperity of society is builded. IS it necessary that the good of the many should be prepared before the interests of the few, and where private interests clash with the public good, the public good should prevail? Is it necessary for the peace and prosperity of society that all the members of that society shall consider themselves naturally equal before the law, and that, without regard to country or colour, each shall receive the succour and protection that the law affords? Is it necessary that there should be sincerity between man and man lest deceit should serve for a veil to conceal the evil doings of the wicked from the eyes of the just? Is it necessary for the highest and best good of society that each member cultivate to the utmost his own talents and then seek to use those talents for the general good of the whole society? Then what shall so inculcate these principles as the religion my text commends?<\/p>\n
V. <\/strong>If we consider the various forms of government we shall find that each nation will be happy or miserable in its own mode of governing according as it shall have accepted or rejected the principles of religion. It requires more than a form of government; more than extensive territories; more than millions of population to make a strong, blessed and a happy nation. Some nations have committed the supreme power to one whom they call a monarch. Other nations have committed the supreme power to a few magistrates, senators or nobles. Other nations have committed or distributed the supreme power among all the members of society, and they talk of a government of the people, by the people, and for the people. Each of these forms of government have their excellencies and their weaknesses; but each of them are a blessing or a curse in proportion as they accept or reject the principles of our holy religion.<\/p>\n
VI. <\/strong>whatever enters into and constitutes the blessing and prosperity of a nation is cultivated by our holy religion. Commerce will flourish, because the principles of religion hold back the man of business from rash speculations, which ruin families and destroy whole communities, and, in a wider application, bring to a whole nation what is known as hard times. The men of business will possess such characters for truth-speaking and truth-dealing that general credit and confidence will be established, without which such a thing as commercial prosperity is Dot known. The mechanical arts will flourish, forasmuch as those who are prompted by religion will seek to improve all inventive genius for the welfare of the general public. All agricultural interests will flourish, and all mechanical appliances will lend arms of strength and hands of skill to the tillers of the soil, and the products of the soil will be all the richer, and the harvests all the more plenteous among that people who acknowledge that the earth is the Lords and the fulness thereof. All the liberal arts and sciences will flourish, and all their blessings will be poured out upon the nation whose God is the Lord. Rhetoric will find its inspiration in the burning Words and thoughts of prophet and psalmist. Painting will find inspiration in Moses mountain view, in angelic visitors, in the judgment day, when assembled worlds will be gathered at the call of the King Eternal; and on the Mount of Transfiguration, where heavenly visitors talk with Jesus, and enraptured disciples desire to tarry. Sculpture will find inspiration in Moses, and it will breathe such life into the marble that Angelos Dead Christ will make all beholders weep. Music will find inspiration in the subject of Creation, and of Elijah and of the Messiah. Haydn so sings to us of Creation that we are startled by the marching forth of worlds when God says let there be worlds and there were worlds. Mendelssohn so sings to us of Elijah that we hear the rumble of the chariot of fire, and the clatter of the hoofs of the horses of fire, as up the way of light the deathless prophet is borne to the city of God. Handel so sings to us of the Messiah, of His sufferings and of His death, that the heart feels indeed that He was bruised for cur iniquities, etc. If success in commerce, in the mechanical arts, in agriculture, and in the liberal arts and sciences constitute a nation blessed, then are the nations blessed whose God is the Lord. (W. Fawcett, D. D.<\/em>)<\/p>\n<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
<\/P> <\/TD> <\/TR> <\/TABLE> Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"