11<\/strong>. the fear of the Lord<\/em> ] Including both the devout reverence which is essential to a right relation of man to God, and the conduct which it demands. The phrase is characteristic of Proverbs, occurring in that book almost as often as in all the rest of the O.T. See especially Pro 8:13<\/span>; Pro 9:10<\/span>; and cp. Isa 11:2-3<\/span>; 1Pe 1:17<\/span>.<\/p>\n Come, ye children – <\/B>From persons in general Psa 34:8<\/span> – from the saints and the pious Psa 34:9<\/span> – the psalmist now turns to children – to the young – that he may state to them the result of his own experience, and teach them from that experience how they may find happiness and prosperity. The original word here rendered children properly means sons; but there can be no doubt that the psalmist meant to address the young in general. There is no evidence that he especially designed what is here said for his own sons. The counsel seems to have been designed for all the young. I see no reason for supposing, as Rosenmuller, DeWette, and Prof. Alexander do, that the word is here used in the sense of disciples, scholars, learners. That the word may have such a meaning, there can be no doubt; but it is much more in accordance with the scope of the psalm to regard the word as employed in its usual sense as denoting the young. It is thus a most interesting address from an aged and experienced man of God to those who are in the morning of life – suggesting to them the way by which they may make life prosperous and happy.<\/P> Hearken unto me – <\/B>Attend to what I have to say, as the fruit of my experience and observation.<\/P> I will teach you the fear of the Lord – <\/B>I will show you what constitutes the true fear of the Lord, or what is the nature of true religion. I will teach you how you may so fear and serve God as to enjoy his favor and obtain length of days upon the earth.<\/P><\/p>\n Psa 34:11-14<\/span><\/p>\n Come, ye children, hearken unto me: I will teach you the fear of the Lord.<\/em><\/p>\n<\/p>\n The roots of the blessed life<\/strong><\/p>\n What <\/em>man is he that desireth a life that will extract the real good out of things, that will gather the honey in the hidden places, that will discover the essences in experiences, and get the marrow out of trifling and apparently inconsiderable events? That is the modern statement of the problem. In what can we find the life of blessedness, full, spacious and refined?<\/p>\n The duty of teaching children the fear of the Lord<\/strong><\/p>\n 1. <\/strong>To educate them without teaching them, this is a most defective education.<\/p>\n 2. <\/strong>They are not qualified even for this life if they be not taught godliness. For it enables them to become happier and better members of society, and to more extensively benefit their fellow-creatures.<\/p>\n 3. <\/strong>If the teaching of the fear of the Lord be omitted, there had better be no teaching at all. To improve the intellectual capacities without improving the heart and principles will be doing no kindness to those taught or to society at large. Therefore the importance of Sunday Schools. (E. Cooper.<\/em>)<\/p>\n<\/p>\n Children urged to hearken to instruction and to fear the Lord<\/strong><\/p>\n 1. <\/strong>Because if you do not, you cannot learn.<\/p>\n 2. <\/strong>Because you cannot be made good but by learning.<\/p>\n 3. <\/strong>Because ministers love you.<\/p>\n 4. <\/strong>Because God Himself speaks.<\/p>\n 1. <\/strong>Because He is so great.<\/p>\n 2. <\/strong>Because He is so holy.<\/p>\n 3. <\/strong>Because He is able to do what He will with you, both in this life and the next. (E. N. Kirk, M. A.<\/em>)<\/p>\n Verse 11<\/span>. Come, ye children<\/B><\/I>] All ye that are of an humble,<\/I> teachable<\/I> spirit.<\/P> <\/P> I will teach you the fear of the Lord.<\/B><\/I>] I shall introduce the translation<\/I> and paraphrase<\/I> from my old Psalter; and the rather because I believe there is a reference to that very improper and unholy method of teaching youth the system of heathen mythology before they are taught one sound lesson of true divinity, till at last their minds<\/I> are imbued<\/I> with heathenism<\/I>, and the vicious conduct of gods, goddesses, and heroes, here very properly called tyrants<\/I>, becomes the model of their own; and they are as heathenish without<\/I> as they are heathenish within<\/I>.<\/P> <\/P> Trans<\/I>. Cummes sones heres me: bred of Lard I sal gou lere.<\/I><\/P> <\/P> Par<\/I>. Cummes<\/I> with trauth and luf: sones<\/I>, qwam I gette in haly lere: heres me<\/I>. With eres of hert. I sal lere you<\/I>, noght the fabyls of poetes; na the storys of tyrauntz; bot the dred of oure Larde, that wyl bryng thou til the felaghschippe of aungels; and thar in is lyfe.” I need not paraphrase this paraphrase, as it is plain enough.<\/P> <\/p>\n Ye children<\/I>; whom I love as mine own children, and who own me as your civil father, your prince; see 2Ki 5:13<\/span>; and as your spiritual father, a prophet; for the disciples of the prophets were called their sons<\/I>, 2Ki 2:3<\/span>. The fear of the Lord<\/I>, i.e. the true and principal way of worshipping and serving God with his acceptation, and to your own salvation. <\/P> <\/p>\n 11. children<\/B>subjects ofinstruction (Pro 1:8<\/span>; Pro 1:10<\/span>).<\/P><\/p>\n Come, ye children<\/strong>,…. Meaning either his own children, those of his own family, judging it his duty to instruct them, and bring them up in the fear of the Lord; or his subjects, to whom he stood in the relation of a father, as every king does; or all his hearers, as those who attended the prophets are called the children or sons of the prophets; or young people in common may be designed, who should be taught early their duty to God and men: unless the children of God in general are here meant; or particularly the least among them, called babes and little children, who are little in their own eyes, are modest and humble; and who, as they need instruction, are most forward to receive it; and the word “come” does not so much design local motion, a drawing near to hear, as readiness to hear, and a close attention of mind; as follows;<\/p>\n hearken unto me<\/strong>; as unto a father, giving good doctrine and wholesome advice; Pr 2:1<\/span>;<\/p>\n I will teach you the fear of the Lord<\/strong>; which he had so often spoken of, and so many good things are promised to them that have it, and even in the context: this the psalmist could not give, nor can any man, only teach it, show the nature of it, in what it lies, how it shows itself, and what are the effects it produces: this is the first lesson to be taught and learnt; for it is the beginning of wisdom; it includes all grace, and every duty, and regards the whole worship of God, and the manner of it.<\/p>\n (Heb.: 34:12-15)<\/strong> The first main division of the Psalm is ended; the second (much the same as in Psa 32:1-11<\/span>) assumes more the tone of a didactic poem; although even Psa 34:6<\/span>, Psa 34:9<\/span> have something of the didactic style about them. The poet first of all gives a direction for fearing God. We may compare Psa 32:8<\/span>; Psa 51:15<\/span> – how thoroughly Davidic is the turn which the Psalm here takes! are not children in years or in understanding; but it is a tender form of address of a master experienced in the ways of God to each one and to all, as in Pro 1:8<\/span>, and frequently. In Psa 34:13<\/span> he throws out the question, which he himself answers in Psa 34:14<\/span>. This form of giving impressiveness to a truth by setting it forth as a solution of some question that has been propounded is a habit with David. Psa 14:1<\/span>; Psa 24:8<\/span>, Psa 24:10<\/span>; Psa 25:12<\/span>. In the use made of this passage from the Psalms in 1Pe 3:10-12<\/span> (= Psa 34:13<\/span><\/em> of the Psalm) this form of the question is lost sight of. To , as being just as exclusive in sense, corresponds , so that consequently is a definition of the purpose. signifies days in the mass, just as means long-enduring life. We see from Jam 3:2<\/span>., where Psa 34:13<\/span> also, in its form, calls to mind the Psalm before us, why the poet gives the pre-eminence to the avoiding of sins of the tongue. In Psa 34:15<\/span>, from among what is good peace is made prominent, – peace, which not only are we not to disturb, but which we are to seek, yea, pursue it like as the hunter pursues the finest of the herds. Let us follow, says the apostle Paul also, Rom 14:19<\/span> (cf. Heb 12:14<\/span>), after those things which make for peace. is a relationship, harmonious and free from trouble, that is well-pleasing to the God of love. The idea of the bond of fellowship is connected with the corresponding word eiree’nee , according to its radical notion.<\/p>\n An Exhortation to Fear God; The Privileges of the Righteous.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD> 11 Come, ye children, hearken unto me: I will teach you the fear of the LORD<\/B>. 12 What man is he that<\/I> desireth life, and<\/I> loveth many<\/I> days, that he may see good? 13 Keep thy tongue from evil, and thy lips from speaking guile. 14 Depart from evil, and do good; seek peace, and pursue it. 15 The eyes of the LORD<\/B> are<\/I> upon the righteous, and his ears are open<\/I> unto their cry. 16 The face of the LORD<\/B> is<\/I> against them that do evil, to cut off the remembrance of them from the earth. 17 The righteous<\/I> cry, and the LORD<\/B> heareth, and delivereth them out of all their troubles. 18 The LORD<\/B> is<\/I> nigh unto them that are of a broken heart; and saveth such as be of a contrite spirit. 19 Many are<\/I> the afflictions of the righteous: but the LORD<\/B> delivereth him out of them all. 20 He keepeth all his bones: not one of them is broken. 21 Evil shall slay the wicked: and they that hate the righteous shall be desolate. 22 The LORD<\/B> redeemeth the soul of his servants: and none of them that trust in him shall be desolate.<\/P> David, in this latter part of the psalm, undertakes to teach children. Though a man of war, and anointed to be king, he did not think it below him; though now he had his head so full of cares and his hands of business, yet he could find heart and time to give good counsel to young people, from his own experience. It does not appear that he had now any children of his own, at least any that were grown up to a capacity of being taught; but, by divine inspiration, he instructs the children of his people. Those that were in years would not be taught by him, though he had offered them his service (Ps. xxxii. 8<\/span>); but he had hopes that the tender branches will be more easily bent and that children and young people will be more tractable, and therefore he calls together a congregation of them (v.<\/I><\/span> 11<\/span>): “Come, you children,<\/I> that are now in your learning age, and are now to lay up a stock of knowledge which you must live upon all your days, you children that are foolish and ignorant, and need to be taught.” Perhaps he intends especially those children whose parents neglected to instruct and catechise them; and it is as great a piece of charity to put those children to school whose parents are not in a capacity to teach them as to feed those children whose parents have not bread for them. Observe, 1. What he expects from them: “Hearken unto me,<\/I> leave your play, lay by your toys, and hear what I have to say to you; not only give me the hearing, but observe and obey me.” 2. What he undertakes to teach them–the fear of the Lord,<\/I> inclusive of all the duties of religion. David was a famous musician, a statesman, a soldier; but he does not say to the children, “I will teach you to play on the harp, or to handle the sword or spear, or to draw the bow, or I will teach you the maxims of state policy;” but I will teach you the fear of the Lord,<\/I> which is better than all arts and sciences, better than all burnt-offerings and sacrifices. That is it which we should be solicitous both to learn ourselves and to teach our children.<\/P> I. He supposes that we all aim to be happy (v.<\/I><\/span> 12<\/span>): What man is he that desireth life?<\/I> that is, as it follows, not only to see many days, but to see good comfortable days. Non est vivere, sed valere, vita–It is not being, but well being, that constitutes life.<\/I> It is asked, “Who wishes to live a long and pleasant life?” and it is easily answered, Who does not?<\/I> Surely this must look further than time and this present world; for man’s life on earth at best consists but of few days and those full of trouble. What man is he that would be eternally happy, that would see many days, as many as the days of heaven, that would see good in that world where all bliss is in perfection, without the least alloy? Who would see the good before him now, by faith and hope, and enjoy it shortly? Who would? Alas! very few have that in their thoughts. Most ask, Who will show us any good?<\/I> But few ask, What shall we do to inherit eternal life?<\/I> This question implies that there are some such.<\/P> II. He prescribes the true and only way to happiness both in this world and that to come, Psa 34:13<\/span>; Psa 34:14<\/span>. Would we pass comfortably through this world, and out of the world, our constant care must be to keep a good conscience; and, in order to that, 1. We must learn to bridle our tongues, and be careful what we say, that we never speak amiss, to God’s dishonour or our neighbours prejudice: Keep thy tongue from evil speaking, lying, and slandering.<\/I> So great a way does this go in religion that, if any offend not in word, the same is a perfect man;<\/I> and so little a way does religion go without this that of him who bridles not his tongue<\/I> it is declared, His religion is vain.<\/I> 2. We must be upright and sincere in every thing we say, and not double-tongued. Our words must be the indications of our minds; our lips must be kept from speaking guild either to God or man. 3. We must leave all our sins, and resolve we will have no more to do with them. We must depart from evil,<\/I> from evil works and evil workers; from the sins others commit and which we have formerly allowed ourselves in. 4. It is not enough not to do hurt in the world, but we must study to be useful, and live to some purpose. We must not only depart from evil, but we must do good,<\/I> good for ourselves, especially for our own souls, employing them well, furnishing them with a good treasure, and fitting them for another world; and, as we have ability and opportunity, we must do good to others also. 5. Since nothing is more contrary to that love which never fails (which is the summary both of law and gospel, both of grace and glory) than strife and contention, which bring confusion and every evil work, we must seek peace and pursue it;<\/I> we must show a peaceable disposition, study the things that make for peace, do nothing to break the peace and to make mischief. If peace seem to flee from us, we must pursue it; follow peace with all men,<\/I> spare no pains, no expense, to preserve and recover peace; be willing to deny ourselves a great deal, both in honour and interest, for peace’ sake. These excellent directions in a way to life and good are transcribed into the New Testament and made part of our gospel duty, 1 Pet. iii. 10, 11<\/span>. And, perhaps David, in warning us that we speak no guile, reflects upon his own sin in changing his behaviour. Those that truly repent of what they have done amiss will warn others to take heed of doing likewise.<\/P> III. He enforces these directions by setting before us the happiness of the godly in the love and favour of God and the miserable state of the wicked under his displeasure. Here are life and death, good and evil, the blessing and the curse, plainly stated before us, that we may choose life and live. See Isa 3:10<\/span>; Isa 3:11<\/span>.<\/P> 1. Woe to the wicked, it shall be ill with them,<\/I> however they may bless themselves in their own way. (1.) God is against them, and then they cannot but be miserable. Sad is the case of that man who by his sin has made his Maker his enemy, his destroyer. The face of the Lord is against those that do evil,<\/I> v.<\/span> 16<\/span><\/U><\/I><\/span>. Sometimes God is said to turn his face from them<\/I> (Jer. xviii. 17<\/span>), because they have forsaken him; here he is said to set his face against them,<\/I> because they have fought against him; and most certainly God is able to out-face the most proud and daring sinners and can frown them into hell. (2.) Ruin is before them; this will follow of course if God be against them, for he is able both to kill and to cast into hell. [1.] The land of the living shall be no place for them nor theirs. When God sets his face against them he will not only cut them off, but cut off the remembrance of them;<\/I> when they are alive he will bury them in obscurity, when they are dead he will bury them in oblivion. He will root out their posterity, by whom they would be remembered. He will pour disgrace upon their achievements, which they gloried in and for which they thought they should be remembered. It is certain that there is no lasting honour but that which comes from God. [2.] There shall be a sting in their death: Evil shall slay the wicked,<\/I> v.<\/span> 21<\/span><\/U><\/I><\/span>. Their death shall be miserable; and so it will certainly be, though they die on a bed of down or on the bed of honour. Death, to them, has a curse in it, and is the king of terrors; to them it is evil, only evil. It is very well observed by Dr. Hammond that the evil<\/I> here, which slays the wicked, is the same word, in the singular number, that is used (v.<\/I><\/span> 19<\/span>) for the afflictions of the righteous, to intimate that godly people have many troubles, and yet they do them no hurt, but are made to work for good to them, for God will deliver them out of them all; whereas wicked people have fewer troubles, fewer evils befal them, perhaps but one, and yet that one may prove their utter ruin. One trouble with a curse in it kills and slays, and does execution; but many, with a blessing in them, are harmless, nay, gainful. [3.] Desolation will be their everlasting portion. Those that are wicked themselves often hate the righteous, name and thing, have an implacable enmity to them and their righteousness; but they shall be desolate,<\/I> shall be condemned as guilty, and laid waste for ever, shall be for ever forsaken and abandoned of God and all good angels and men; and those that are so are desolate indeed.<\/P> 2. Yet say to the righteous, It shall be well with them.<\/I> All good people are under God’s special favour and protection. We are here assured of this under a great variety of instances and expressions.<\/P> (1.) God takes special notice of good people, and takes notice who have their eyes ever to him and who make conscience of their duty to him: The eyes of the Lord are upon the righteous<\/I> (v.<\/I><\/span> 15<\/span>), to direct and guide them, to protect and keep them. Parents that are very fond of a child will not let it be out of their sight; none of God’s children are ever from under his eye, but on them he looks with a singular complacency, as well as with a watchful and tender concern.<\/P> (2.) They are sure of an answer of peace to their prayers. All God’s people are a praying people, and they cry in prayer, which denotes great importunity; but is it to any purpose? Yes, [1.] God takes notice of what we say (v.<\/I><\/span> 17<\/span>): They cry, and the Lord hears them,<\/I> and hears them so as to make it appear he has a regard to them. His ears are open to their prayers,<\/I> to receive them all, and to receive them readily and with delight. Though he has been a God hearing prayer ever since men began to call upon the name of the Lord, yet his ear is not heavy. There is no rhetoric, nothing charming, in a cry, yet God’s ears are open to it, as the tender mother’s to the cry of her sucking child, which another would take no notice of: The righteous cry, and the Lord heareth,<\/I> v.<\/span> 17<\/span><\/U><\/I><\/span>. This intimates that it is the constant practice of good people, when they are in distress, to cry unto God, and it is their constant comfort that God hears them. [2.] He not only takes notice of what we say, but is ready for us to our relief (v.<\/I><\/span> 18<\/span>): He is nigh to those that are of a broken heart, and saves them.<\/I> Note, First,<\/I> It is the character of the righteous, whose prayers God will hear, that they are of a broken heart and a contrite spirit (that is, humbled for sin and emptied of self); they are low in their own eyes, and have no confidence in their own merit and sufficiency, but in God only. Secondly,<\/I> Those who are so have God nigh unto them, to comfort and support them, that the spirit may not be broken more than is meet, lest it should fail before him. See Isa. lvii. 15<\/span>. Though God is high, and dwells on high, yet he is near to those who, being of a contrite spirit, know how to value his favour, and will save them from sinking under their burdens; he is near them to good purpose.<\/P> (3.) They are taken under the special protection of the divine government (v.<\/I><\/span> 20<\/span>): He keepeth all his bones;<\/I> not only his soul, but his body; not only his body in general, but every bone in it: Not one of them is broken.<\/I> He that has a broken heart shall not have a broken bone; for David himself had found that, when he had a contrite heart, the broken bones<\/I> were made to rejoice,<\/I>Psa 51:8<\/span>; Psa 51:17<\/span>. One would not expect to meet with any thing of Christ here, and yet this scripture is said to be fulfilled in him (John xix. 36<\/span>) when the soldiers broke the legs of the two thieves that were crucified with him, but did not break his, they being under the protection of this promise as well as of the type, even the paschal-lamb (a bone of him shall not be broken<\/I>); the promises, being made good to Christ, through him are sure to all the seed. It does not follow but that a good man may have a broken bone; but, by the watchful providence of God concerning him, such a calamity is often wonderfully prevented, and the preservation of his bones is the effect of this promise; and, if he have a broken bone, sooner or later it shall be made whole, at furthest at the resurrection, when that which is sown in weakness shall be raised in power.<\/P> (4.) They are, and shall be, delivered out of their troubles. [1.] It is supposed that they have their share of crosses in this world, perhaps a greater share than others. In the world they must have tribulation, that they may be conformed both to the will of God and to the example of Christ (v.<\/I><\/span> 19<\/span>); Many are the afflictions of the righteous,<\/I> witness David and his afflictions, Ps. cxxxii. 1<\/span>. There are those that hate them (v.<\/I><\/span> 21<\/span>) and they are continually aiming to do them a mischief; their God loves them, and therefore corrects them; so that, between the mercy of heaven and the malice of hell, the afflictions of the righteous must needs be many. [2.] God has engaged for their deliverance and salvation: He delivers them out of all their troubles<\/I> (Psa 34:17<\/span>; Psa 34:19<\/span>); he saves them (v.<\/I><\/span> 18<\/span>), so that, though they may fall into trouble, it shall not be their ruin. This promise of their deliverance is explained, v.<\/I><\/span> 22<\/span>. Whatever troubles befal them, First,<\/I> They shall not hurt their better part. The Lord redeemeth the soul of his servants<\/I> from the power of the grave (Ps. xlix. 15<\/span>) and from the sting of every affliction. He keeps them from sinning in their troubles, which is the only thing that would do them a mischief, and keeps them from despair, and from being put out of the possession of their own souls. Secondly,<\/I> They shall not hinder their everlasting bliss. None of those that trust in him shall be desolate;<\/I> that is, they shall not be comfortless, for they shall not be cut off from their communion with God. No man is desolate but he whom God has forsaken, nor is any man undone till he is in hell. Those that are God’s faithful servants, that make it their care to please him and their business to honour him, and in doing so trust him to protect and reward them, and, with good thoughts of him, refer themselves to him, have reason to be easy whatever befals them, for they are safe and shall be happy.<\/P> In singing these verses<\/span> let us be confirmed in the choice we have made of the ways of God; let us be quickened in his service, and greatly encouraged by the assurances he has given of the particular care he takes of all those that faithfully adhere to him.<\/P><\/p>\n 11. Come, children, (696) hearken unto me. The Psalmist continues, with increased earnestness, to exhort the faithful, that they may know that nothing can be more profitable for them than to conduct themselves justly and harmlessly towards all men. As the greater part of men imagine that the best and the shortest way to attain a life of happiness and ease consists in striving to surpass other men in violence, fraud, injustice, and other means of mischief, it is necessary frequently to repeat this doctrine. Moreover, as it is necessary that the minds of men should be brought to a chastened and humble state, by calling them his children, he endeavors, by this gentle and courteous appellation, to allay all froward affections. None will stand unmoved amidst so many assaults, but those who have been endued by the Spirit of meekness with the greatest modesty. The prophet, therefore, tells them at the outset, that the rule of life which he prescribes can be observed and obeyed by those only who are meek and submissive. To the same purpose is the word come, and the command to hearken; and they imply, that men laying aside all wilfulness of spirit, and having subdued the ardor and impetuosity of their minds, should become docile and meek. He has put the fear of the Lord for the rule of a pious and holy life: as if he had said, Whilst virtue and righteousness are in every man’s mouth, there are few who lead a holy life, and live as they ought; because they know not what it is to serve God. <\/p>\n (696) By this affectionate appellation, Hebrew teachers were wont to address their scholars. <\/p>\n (11) Come, ye children . . .<\/strong>A common proverbial style. See Pro. 1:8<\/span>, and passim. <\/em>(Comp. also 1Jn. 2:1<\/span>, &c)<\/p>\n 11<\/strong>. <\/strong> Come, ye children <\/strong> Those who are such in spirit, but not in understanding. Thus John, in his epistles, terms such as he would teach, because they are teachable. Deeply experienced in the things of God, he seeks to communicate the same to others.<\/p>\n <\/p>\n <\/strong> David Teaches True Piety<\/p>\n v. 11. Come, ye children,<\/strong> the master addressing his disciples, hearken unto me: I will teach you the fear of the Lord. <\/strong> He himself had learned in the school of experience, under the guidance of God, and wanted to pass this information on to others. <\/p>\n v. 12. What man is he that desireth life,<\/strong> prosperity in the best sense of the word, and loveth many days,<\/strong> a long life being considered a special blessing, that he may see good?<\/strong> That is, To whom will God show His goodness in richest measure, by showering blessings upon him? David describes such a person in a series of admonitions. <\/p>\n v. 13. Keep thy tongue from evil,<\/strong> from all sins in speech, and thy lips from speaking guile. <\/strong> Cf Jas 1:26<\/span>; Jas 3:2-13<\/span>. <\/p>\n v. 14. Depart from evil,<\/strong> every form of transgression, and do good; seek peace and pursue it,<\/strong> aspiring after it with all zeal, Rom 12:9-18<\/span>; 1Pe 3:8-17<\/span>. <\/p>\n v. 15. The eyes of the Lord are upon the righteous,<\/strong> in gracious affection, and His ears are open unto their cry,<\/strong> always ready to answer their prayer. <\/p>\n v. 16. <\/strong> The face of the Lord, set, in this case, in hard lines, is against them that do evil,<\/strong> opposed to their wicked ways, expressing His disapproval, to cut off the remembrance of them from the earth,<\/strong> so that they will be utterly destroyed. <\/p>\n v. 17. The righteous cry, and the Lord heareth,<\/strong> answering those whose call comes forth from a heart acknowledging its own unworthiness, and delivereth them out of all their troubles. <\/p>\n v. 18. The Lord is nigh unto them that are of a broken heart,<\/strong> whose self-righteousness and selfishness have been broken at the root by the thunderbolt of the Law; and saveth such as be of a contrite spirit,<\/strong> whose natural pride has been humbled into the dust, so that they have been led to the proper realization of their damnable sinfulness. People in whom the work of the Law has been done, who see in themselves nothing but unworthiness and damnableness, are in a condition to receive the glorious assurances of salvation, to receive the redemption in the Messiah. <\/p>\n v. 19. Many are the afflictions,<\/strong> the distresses, snares, and persecutions, of the righteous,<\/strong> which he experiences at the hand of the wicked; but the Lord delivereth him out of them all,<\/strong> if not here in time, surely in eternity. 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>the fear of the Lord. We must put aside all ideas of terror, of trembling servitude, of cringing servility. If the content included any element of terror, the spiritual life would be a doleful bondage; but there are strange conjunctions in the Word of God which make this interpretation impossible. What an amazing companionship is to be found in these words:–Serve the Lord with fear and rejoice! . . . The fear of the Lord is sensitiveness towards the Lord. It is the opposite of hardness, unfeelingness, benumbment. The soul that fears God is like a sensitive plate exposed to the light, and it records the faintest ray. The fear of the Lord is the beginning of wisdom. Sensitiveness towards God is the beginning of wisdom. Sensitiveness in music is the beginning of musical ability; sensitiveness in art is the beginning of artistic competence. Sensitiveness towards God is the beginning of expertness in the knowledge and doings of God. This sensitiveness towards God is one of the roots of the blessed life. To thrill to His faintest breathings, to hear the still small voice, to catch the first dim light of new revelations, to be exquisitely responsive to the movements of the Father, this is the great primary rootage of a full and blessed life. This sensitiveness towards God is a gift of God. I will put My fear in their hearts. By waiting upon the Lord, His refining ministry begins to restore the hardened surfaces of our life, and fills us again with a spirit of rare and exquisite discernment.<\/p>\n
II. <\/strong>keep thy tongue from evil and thy lips from speaking guile. It is stupendously significant that in disclosing the secrets of the blessed life, the psalmist should immediately turn to the government of the tongue. Every word we speak recoils upon the speakers heart, and leaves its influence, either in grace or disfigurement. Therefore keep thy tongue from evil. Hold it in severe restriction. Venom, that passes out, also steeps in. And thy lips from speaking guile. Where the lips are treacherous, the heart is ill at ease. Where the lips are untrue, the heart abounds in suspicion. Where the lips have spoken the lie, the heart is afraid of exposure. How, then, can there be blessedness where there is dread? How can there be a quiet and fruitful happiness where poison is impairing the higher powers?<\/p>\n
III. <\/strong>depart from evil. Turn from it. Dont play with uncleanness. Dont touch it with thy finger. Dont hold conversation concerning it, for there are some things of which it is a shame even to speak. Depart from evil and do good. The best way to effect a permanent divorce from evil is to exercise oneself in active good. Where there is no positive ministry in goodness, we soon relapse into sin. A positive goodness will make the life invincible.<\/p>\n
IV. <\/strong>seek peace, and pursue it. Not the peace of quietness, not, at any rate, the quietness of still machinery, but perhaps the smoothness of machinery at work. We have to live together in families, in societies, in nations, as a race. To seek peace is to seek the smooth workings of this complicated fellowship. We are to labour for right adjustments, equitable fellowships. We are to labour that the companionships of Gods children may run smoothly without a wasting and painful friction. Seek peace, and pursue it. We are not to give up the search because we are not immediately successful. We are not to say that society is hopeless because we make such little headway in the work of readjustment. We are to pursue the great aim, go chase it with all the eagerness of a keen hunter, determined not to relax the search until the mighty end is gained. (J. H. Jowett, M. A.<\/em>)<\/p>\n<\/p>\n
I. <\/strong>explain. In order to fear the Lord we must have a real sense of His being and presence. But God can only effectually teach this. But, relying on Him, we should early wish to teach our children their dependence upon God, their responsibility to Him, the duty of prayer, the preciousness of the Scriptures, the sanctity of the Lords Day.<\/p>\n
II. <\/strong>reasons for thus teaching then.<\/p>\n
I. <\/strong>why children should pay great attention to sermons.<\/p>\n
II. <\/strong>why we ought to fear God.<\/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: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n