30<\/strong>. The mouth of the righteous meditateth wisdom,<\/p>\n And his tongue speaketh judgement.<\/p>\n Cp. Pro 10:31-32<\/span>. The word rendered meditateth<\/em> combines the ideas of meditation and meditative discourse. Vulg. meditabitur sapientiam<\/em>. Cp. Psa 1:2<\/span>; Psa 35:28<\/span>; Jos 1:8<\/span>.<\/p>\n 30, 31<\/strong>. Stanza of P<\/em>. The secret of security.<\/p>\n The mouth of the righteous speaketh wisdom – <\/B>That is, It is a characteristic of the righteous to speak wise things; not to utter folly. His conversation is serious, earnest, true, pure; and his words are faithful, kind, and just. This, as a part of human conduct, is one of the reasons why God will bless him with prosperity and length of days.<\/P> And his tongue talketh of judgment – <\/B>That is, of just or righteous things. See Mat 12:35<\/span>.<\/P> <\/p>\n Verse 30<\/span>. The mouth of the righteous speaketh wisdom<\/B><\/I>] Foolish and corrupt conversation cannot come out of their mouth. They are taught of God, and they speak according to the wisdom that is from above.<\/P> <\/p>\n Speaketh; <\/B>and that freely, and customarily, and from his heart, as the next verse shows. Having showed in divers verses Gods singular care over and respect to the righteous, he proceeds to give a character of them, and withal to assign one reason of the great difference of Gods dealings with them and with other men. Wisdom and judgment<\/I>; either, <\/P> 1. For the manner of it, with wisdom and judgment. Or rather, <\/P> 2. For the matter of it, heavenly wisdom, and Gods judgment, or word, or law, as it follows, Psa 37:31<\/span>. When the discourses of other men are either wicked, or vain and useless, his are serious, and edifying, and pious, concerning the word and ways of God. <\/P> <\/p>\n 30, 31.<\/B> The righteous describedas to the elements of character, thought, word, and action.<\/P><\/p>\n The mouth of the righteous speaketh wisdom<\/strong>,…. Or “meditateth wisdom” a; that is, utters the wisdom he has been meditating upon; see Ps 69:3<\/span>; he meditates and speaks of the wisdom of God, which appears in the works of creation, providence, and grace; and of Christ, who is wisdom itself, and the wisdom of God essentially; and who, as Mediator, has the spirit of wisdom resting on him, the treasures of wisdom hid in him, and is made wisdom to his people: and righteous men meditate upon and speak of the glories of his person, the fulness of his grace, and the works of his hands; as also of the Gospel, which is the wisdom of God, mysterious, hidden, ancient wisdom, ordained before the world for their glory; and likewise of that internal wisdom, and experience of divine grace, the Lord has made them to know in the hidden part; which lies in the knowledge of themselves, and in a spiritual, experimental, and saving knowledge of Christ, and the way of salvation by him; and his mouth delivers out wise sayings, and useful instructions, fetched out of the word of God, and founded on experience and observation;<\/p>\n and his tongue talketh of judgment<\/strong>; of the judgment which the righteous God ordinarily ministers in a providential way; and of his extraordinary and awful judgments, which have been or are in the earth; these he takes notice of for his own use, and observes them to others for their instruction; and also of the last judgment, the judgment to come, which he speaks of as sure and certain, as universal and inevitable, and at which he must appear before God: and he talks of judgment or righteousness; that is, of the righteousness of Christ; he makes mention of this only as his justifying righteousness before God; he rejoices and glories in it, and desires to be found in it living and dying, and at judgment; and whatsoever things are honest, just, pure, and of good report, he thinks and speaks of them, and instructs his family, his children and servants, in them, that they may do them; see<\/p>\n Ge 18:19<\/span>.<\/p>\n a , Sept. “meditabitur”, V. L. so Musculus: Junius & Tremellius, Piscator, Michaelis.<\/p>\n The verb unites in itself the two meanings of meditating and of meditative utterance (vid., Psa 2:1<\/span>), just as those of thinking and speaking. Psa 37:31<\/span><\/em> in this connection affirms the stability of the moral nature. The walk of the righteous has a fixed inward rule, for the Tra is to him not merely an external object of knowledge and a compulsory precept; it is in his heart, and, because it is the Tra of his God whom he loves, as the motive of his actions closely united with his own will. On , followed by the subject in the plural, compare Psa 18:35<\/span>; Psa 73:2<\/span> Chethb<\/em>.<\/p>\n 30 The mouth of the righteous will speak wisdom As it is customary with hypocrites confidently to draw to their own advantage whatever the Spirit of God declares concerning the just and upright, David here gives a definition of the righteousness which God requires on the part of his children, and divides it into three principal parts — that their speech should be in sincerity and truth; that the law of God should reign in their heart; and that they should order their conversation aright. Some give a different exposition of the first part from what we have given: they say that the righteous serve as teachers and guides, by instructing others to live well, and leading them in the way; and, therefore, to speak wisdom, and to utter judgment, is, in their view, of the same import as to instruct others in holy doctrine, and to train them to the fear of God. I do not altogether disapprove of this exposition, but I fear it is too restricted. Wisdom and uprightness are here opposed as much to the profane and filthy language by which the wicked endeavor to blot out the name of God, as to cunning and fraud, and every species of stratagem and deceit; and also to the threats and terrors by which they endeavor to frighten the simple. (43) The meaning therefore is, first, that the righteous speak honourably and reverently of the righteousness of God, that they may cherish in themselves and others, to a large extent, the knowledge and the fear of God; (44) secondly, that both in their own affairs and those of others, they approve, without disguise or deceit, of what is just and reasonable, and are not given to justify what is wrong under the color and varnish of sophistry; and, finally, that they never depart from the truth. <\/p>\n (43) “ Par lesquelles ils taschent d’espouvanter les simples.” — Fr. <\/p>\n (44) “ En toutes les parties de la cognoissance et crainte de Dieu.” — Fr. <\/p>\n <\/p>\n <\/em><\/p>\n Psa 37:30 The mouth of the righteous speaketh wisdom, and his tongue talketh of judgment.<\/p>\n <\/em><\/p>\n Ver. 30. The mouth of the righteous speaketh wisdom<\/strong> ] Having spoken of the privileges of the righteous, he now describeth them, Tales autem sunt non quicunque nomen iustorum praetexunt, &c.<\/em> Such are not all they that pretend to righteousness, or can talk of it; but that can speak of it fruitfully, feelingly, and from an outward principle. And as he talketh, so he walketb, ne dicta factis erubescant,<\/em> as Tertullian hath it; lest his life should seem to give the lie to his lips.<\/p>\n the righteous = a righteous one. <\/p>\n judgment = justice. <\/p>\n Steps That Shall not Slide <\/p>\n Psa 37:30-40<\/p>\n How dear this psalm has been to Gods saints! It has been peculiarly prized by them in all ages. Gerhardt has paraphrased it in his noble hymn:<\/p>\n Give to the winds thy fears,<\/p>\n Hope, and be undismayed.<\/p>\n When banished from Berlin by the Elector, he turned into a small wayside hostelry, not knowing where to go. Seeing his wife greatly depressed, he turned to find comfort for them both in these verses, and the conception of his hymn broke upon him. That evening messengers arrived from the Duke of Mecklenburg, offering Gerhardt an honorable position in his kingdom. Among many others, Psa 37:5 was frequently quoted by David Livingstone. <\/p>\n Bishop Coverdales translation of Psa 37:37 is noteworthy: Keep innocency and take heed unto the thing that is right, for that shall bring a man peace at the last. But the psalmist repeatedly insists that the fulfillment of Gods promises is conditioned by our faith, Psa 37:40. The day may break stormily, but the storms expend themselves before nightfall and the sunset is golden.<\/p>\n Psa 71:15, Psa 71:24, Deu 6:7-9, Pro 10:21, Pro 10:31, Pro 15:7, Pro 25:11-13, Pro 27:9, Mat 12:35, Eph 4:29, Col 4:6 <\/p>\n Reciprocal: Jos 1:8 – book Job 6:10 – have not concealed Job 33:3 – my lips Psa 34:21 – Evil Psa 40:8 – yea Psa 119:13 – I declared Psa 119:172 – tongue Pro 10:11 – mouth of a Pro 15:26 – but Pro 16:23 – heart Ecc 10:12 – words Son 4:3 – lips Mal 2:6 – law Luk 6:45 – good man Rom 6:13 – and your<\/p>\n Psa 37:30. The mouth of the righteous speaketh wisdom And that freely, customarily, and from his heart, as the next verse shows. Having showed, in divers verses, Gods singular care over and respect to the righteous, he proceeds to give a character of them, and withal to assign one reason of the great difference of Gods way of dealing with them, and with other men. And his tongue talketh of judgment This respects either, 1st, The manner of his discourse: it is with wisdom and judgment; or, rather, 2d, The matter of it, which is Gods judgment, word, or law, as it follows, Psa 37:31. While the discourses of other men are either wicked, or vain and useless, his are serious, pious, and edifying, concerning the word and ways of God.<\/p>\n 37:30 The {t} mouth of the righteous speaketh wisdom, and his tongue talketh of judgment.<\/p>\n (t) These three points are required from the faithful, that their talk is godly, that God’s law is in their heart, and that their life is upright.<\/p>\n The righteous live in the light of God’s law and so advocate wisdom and justice. This trait brings stability to their lives.<\/p>\n The mouth of the righteous speaketh wisdom, and his tongue talketh of judgment. 30. The mouth of the righteous meditateth wisdom, And his tongue speaketh judgement. Cp. Pro 10:31-32. The word rendered meditateth combines the ideas of meditation and meditative discourse. Vulg. meditabitur sapientiam. Cp. Psa 1:2; Psa 35:28; Jos 1:8. Fuente: The Cambridge Bible … Continue reading “Exegetical and Hermeneutical Commentary of Psalms 37:30”<\/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-14492","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/14492","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=14492"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/14492\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=14492"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=14492"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=14492"}],"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
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
Fuente: Calvin’s Complete Commentary<\/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: F.B. Meyer’s Through the Bible 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":"