35<\/strong>. I have seen<\/em> ] Comp. the similar appeal to experience in Psa 37:25<\/em><\/span>; and the close parallel in Job 5:3<\/span>.<\/p>\n in great power<\/em> ] Or, in his terribleness, inspiring terror by tyrannical oppression. Cp. the cognate verb in Psa 10:18<\/span> (R.V.).<\/p>\n like a green bay tree<\/em> ] R.V. like a green tree in its native soil, some deeply-rooted giant of the primeval forest, apparently secure from all danger of sudden disturbance.<\/p>\n 35, 36<\/strong>. Stanza of Resh<\/em>. The transitoriness of the wicked. Cp. Psa 37:10<\/em><\/span>; Psa 52:5<\/span> ff.; Job 8:16<\/span> ff<\/p>\n I have seen – <\/B>I have had an opportunity, in my long life Psa 37:25<\/span>, of witnessing the accuracy of the statement just made, that a righteous man may live to see a confirmation of the truth that wickedness, however prosperous the wicked man may be, will lead to ultimate ruin – as I have had an opportunity of seeing Psa 37:25-26<\/span> the effect of a course of righteousness on the ultimate prosperity and happiness of its possessor. The same experience, with the same result, is referred to in Job 5:3<\/span>.<\/P> In great power – <\/B>The word used here – <\/span> <\/I>aryts<\/I> – means properly terrible; inspiring terror. It is applied to God in Jer 20:11<\/span>; and to powerful nations, Isa 25:3<\/span>. It is also used in a bad sense, as denoting violent, fierce, lawless, or a tyrant, Isa 13:11<\/span>; Isa 25:4-5<\/span>; Job 15:20<\/span>; Job 27:13<\/span>. Here it may be used in the sense of one who was prosperous and mighty, and as referring to a man who wielded vast power; but there is connected with that also, undoubtedly, the idea that that power was wielded, not for purposes of benevolence, but for injustice, oppression, and wrong. It was a wicked man that was thus powerful.<\/P> And spreading himself – <\/B>The word used here means properly to be naked; to make naked; to empty; then, to pour oneself out; and then, to spread oneself abroad. It is applied here to a tree that seems to pour itself out, or to spread itself out in every direction – sending its limbs aloft, and its branches far on every side.<\/P> Like a green bay tree – <\/B>Margin: a green tree that groweth in its own soil. The bay tree is a species of laurel, but there is no evidence that the original word here refers particularly to this, or specifically to any other tree. The original word <\/span> ‘ezrach<\/I> – is derived from <\/span> zarach<\/I>, to rise; and then, to spring up as a plant does, and it properly means here, as expressed in the margin, a native tree; that is, a tree that grows in its own soil, or that has not been transplanted. Then, also, it comes to denote a native; one born in the country, not a foreigner: Lev 16:29<\/span>; Lev 18:26<\/span>, et al. The idea here is that a tree which thus remains in its own soil is more vigorous, and will attain to a larger growth, than one which is transplanted; and thus the figure becomes an emblem of a prosperous and mighty man. Perhaps, also, there is included here, respecting the man, the idea that he has grown up where he is; that he has not been driven from place to place; that he has had uniform prosperity; that on the very soil which gave him birth he has risen to rank, to wealth, to power. His life has been spent in tranquil scenes, where everything seemed to be stable and secure; what his end will be, the psalmist states in the next verse.<\/P><\/p>\n Psa 37:35-37<\/span><\/p>\n I have seen the wicked in great power, and spreading himself like a green bay-tree.<\/em><\/p>\n Yet he passed away, and lo, he was not. <\/p>\n The two characters<\/strong><\/p>\n The <\/em>word perfect in the Old Testament is generally used in the same sense as the word godly in the New. This perfect man is he He feareth God and escheweth evil. His perfection is that of an earthly saint, not that of a heavenly saint. The wicked of the text are the same as the evildoers, the workers of iniquity, and the ungodly of the preceding verses. There is no need to trace out the character of these people, for do they not work it out in the sight of all in their ungodly conversation and conduct? And yet, forsooth, they dream of heaven. But what sort of a heaven?<\/p>\n 1. <\/strong>He is strong in health–like a green bay-tree.<\/p>\n 2. <\/strong>In riches. His fields have cropped heavily; he has much goods laid up for many years. Pharaoh-like, he defies all authority, and contemptuously asks, Who is the Lord?<\/p>\n 3. <\/strong>In pride and selfishness. Haman is a correct representation of this class; and Nebuchadnezzar.<\/p>\n 4. <\/strong>Spreading himself out–ostentatious, pompous, showy. What a contrast with the life of Christ, or with the idea of the Bible concerning the celestial state.<\/p>\n 5. <\/strong>Till he pass away. He disappears in darkness. The name of the wicked shall rot.<\/p>\n 1. <\/strong>Mark him in the virtuousness of his life.<\/p>\n 2. <\/strong>In his patience under trials.<\/p>\n 3. <\/strong>In the secret comfort he enjoys. He has strong consolations. Where? The natural man cannot understand it.<\/p>\n 4. <\/strong>In his departure from this life. Oh yes, mark him, behold him, follow him with the eye; he is drawing towards the close, it is true, but he will not be lost; it is growing light–lighter the deeper he goes. Christ shall give thee light. The end of that man is peace.<\/p>\n 5. <\/strong>Mark the perfect, behold the upright once more–to see him entering on his eternal state. If the religion of the Bible lead to and produce such an end, is it not worth our while to seek it? (Anon.<\/em>)<\/p>\n<\/p>\n The wicked in three aspects<\/strong><\/p>\n 1. <\/strong>Material nature, from which man draws all his secular good, pays no regard to moral character.<\/p>\n 2. <\/strong>Greed for gain is one of the strongest passions in the heart of the wicked.<\/p>\n 3. <\/strong>The efforts of the wicked are not restricted by moral considerations.<\/p>\n 1. <\/strong>Though he appeared, the last time he was seen, strong, he is gone.<\/p>\n 2. <\/strong>Though he appeared the most important object in the scene, he is gone.<\/p>\n 1. <\/strong>In relation to character. The good are in these verses called perfect, upright, righteous. All these terms stand for the same thing–moral excellence. The wicked are spoken of as transgressors: they outrage the everlasting principles of virtue, truth, and happiness; they are violators of the moral laws of the universe.<\/p>\n 2. <\/strong>In relation to their end. Tholuck renders this sentence, It shall go well with such a man. Peace is evermore the end of a good man–peace of conscience, peace with God, peace that passeth all understanding. What said Luther in dying? God is the Lord by whom we escape death. What said Baxter? I have pain, there is no arguing against sense; but I have peace, peace.<\/p>\n 3. <\/strong>In relation to God. He is the destroyer of the wicked. (Homilist.<\/em>)<\/p>\n<\/p>\n Why wicked men are spared<\/strong><\/p>\n 1. <\/strong>Perhaps this wicked man is the head of a numerous family, and you cannot inflict on him the penalty he deserves, without at the same time entailing misery on his wife, his children, and, probably, a great number of dependants, all of whom may be entirely innocent of the crimes he has committed.<\/p>\n 2. <\/strong>Suppose a wicked man to be placed in a public station, a station for which, perhaps, you will imagine he is very unfit, as his bad example, when his influence is thus extended, may be still more contagious in corrupting the morals of others; yet, notwithstanding of this circumstance, which is in itself of great weight, he may still be possessed of several good qualities, which enable him, with superior advantage, to discharge the duties of the distinguished office; he may, perhaps, be possessed of great talents, or great industry, which render him more useful upon the whole, in that particular situation, than another man of more virtue, but of less ability.<\/p>\n Verse 35<\/span>. I have seen the wicked in great power, and spreading<\/B><\/I> <\/B>himself like a green bay-tree.<\/B><\/I>] Does not this refer to Nebuchadnezzar, king of Babylon, and to the vision<\/I> he had of the great tree which was in the midst of the earth, the head of<\/I> which reached up to heaven<\/I>? See Da 4:10<\/span>, &c.<\/P> <\/p>\n In great power, <\/B>or formidable<\/I>; not only himself out of danger, as it seemed, but terrible to others. <\/P> And spreading himself; <\/B>and therefore firmly and deeply rooted. <\/P> Like a green bay tree, <\/B>which is continually green and flourishing, yea, even in the winter season. Or, like a green tree in its own native soil<\/I>, where trees flourish much better than when they are transplanted into another soil. <\/P> <\/p>\n 35, 36.<\/B> of which a picture isgiven, under the figure of a flourishing tree (compare Margin<\/I>),which soon withers.<\/P><\/p>\n I have seen the wicked in great power<\/strong>,…. Meaning some particular person invested with great power, in great authority among men, one of the spiritual wickednesses in high places; such a man as Haman in Ahasuerus’s court; and though the psalmist does not choose to mention his name, he doubtless had him in his mind; as either Saul, or Doeg the Edomite, or Ahithophel, or some such man, who was in an exalted station of life; and it may be when he himself was in low and distressed circumstances: the word used c signifies one formidable and terrible, striking terror to all around; of whom others are afraid, as Aben Ezra interprets it, Isa 29:20<\/span>;<\/p>\n and spreading himself like a green bay tree<\/strong>: or like one that grows up out of the earth of itself, and is in its native soil, and very flourishing: and the metaphor denotes an increase of riches and honour, and a seemingly settled state in the enjoyment of such outward felicity; so Jarchi interprets it , “taking root”; as well as such a man’s glorying in and boasting of his affluence and fulness; see<\/p>\n Ps 73:12<\/span>. Aben Ezra explains it of a wicked man’s openly committing iniquity, declaring his sin as Sodom, and glorying in his shame; but rather it denotes a man in great authority and esteem, as a man crowned with laurels, and in a very exalted and triumphant state.<\/p>\n c “terrificam”, Montanus, Vatablus; “terribilem ant formidabilem”, Gejerus, Michaelis; “daunting, terrible”, Ainsworth.<\/p>\n (after the form ) is coupled with , must as these two words alternate in Job 15:20<\/span>: a terror-inspiring, tyrannical evil-doer; cf. besides also Job 5:3<\/span>. The participle in Psa 37:35<\/span><\/em> forms a clause by itself: et se diffundens <\/em>, scil. erat<\/em>. The lxx and Jerome translate as though it were , “like the cedars of Lebanon,” instead of . But is the expression for an oak, terebinth, or the like, that has brown from time immemorial in its native soil, and has in the course of centuries attained a gigantic size in the stem, and a wide-spreading overhanging head. does not mean: then he vanished away (Hupfeld and others); for in this sense is not suitable to a tree. Luther correctly renders it: man ging vorber <\/em>, one (they) passed by, Ges. 137, 3. The lxx, Syriac, and others, by way of lightening the difficulty, render it: then I passed by.<\/p>\n 35. and 36 I have seen the wicked terrible, etc. David here confirms from his own experience what I have just said, namely, that although the wicked are intoxicated with their prosperity, and held in admiration by all on account of it, yet their happiness is transitory and evanescent, and, therefore, nothing else than a mere illusion. In the 35 verse he tells us, that it is no strange or unwonted thing for the ungodly, puffed up with their prosperity, to spread themselves far and wide, and to give occasion of terror to the innocent. Then he adds, that their greatness, which had been regarded with so much wonder, disappears in a moment. As to the meaning of the words, עריף, arits, which we have rendered terrible, might also be translated strong, because the word from which it is derived signifies sometimes to terrify, and sometimes to strengthen. The word מתערה, mithareh, is taken by some for green, but it rather means discovering or spreading himself out, as high and broad trees spread out their branches. David, I have no doubt, here rebukes the insolence of those who vaunt themselves immoderately. To pass away, in the 36 verse, is used for to vanish away; and thus he admonishes us to sit still for a time, in order that it may appear, after it has passed away, that all that the world admires in the prosperity of the wicked has been only a mist. <\/p>\n (35) In great power.<\/strong>Terrible, like a tyrant.<\/p>\n Green bay tree.<\/strong>The Hebrew word elsewhere implies a native as opposed to a foreigner. So here an indigenous tree.<\/em> It may be questioned whether any particular tree is intended by the psalmist; but if so, it must have been an evergreen, and may possibly be the Sweet Bay (Laurus nobilis<\/em>), which is a native of Palestine. We met with it near Hebron; on Mount Carmel in great plenty; on Tabor, and in various glades of Galilee and Gilead (Tristram, Natural History of Bible<\/em>, 338).<\/p>\n The LXX. and Vulg., by slightly altering the text, have, as cedars of Lebanon.<\/p>\n 35<\/strong>. <\/strong> Like a green bay tree <\/strong> The word rendered “bay tree” means an indigenous, native born <\/em> tree, one that has never been checked in its growth by transplanting or change of climate, hence vigorous, strong, and flourishing.<\/p>\n Psa 37:35<\/span><\/em><\/strong>. <\/strong>Spreading himself like a green bay-tree<\/em><\/strong><\/strong> Like a native plant, <\/em>or a tree in its native soil. <\/em>Mudge. Like a flourishing cedar. <\/em>Houbigant, after the LXX, and many of the ancient versions. See Psa 92:12<\/span>. He likewise reads the beginning of the next verse after the same versions, and with much propriety, I passed by.<\/em> <\/p>\n Psa 37:35 I have seen the wicked in great power, and spreading himself like a green bay tree.<\/p>\n Ver. 35. I have seen the wicked in great power<\/strong> ] Or, formidable to others; first, a terror, and, shortly after, a scorn. <\/p>\n <\/p>\n And spreading himself like a green bay tree<\/strong> ] Or, cedars of Lebanon, as the Greek hath it, i.e.<\/em> priding himself in his great prosperity.<\/p>\n NASB (UPDATED) TEXT: Psa 37:35-40<\/p>\n 35I have seen a wicked, violent man<\/p>\n Spreading himself like a luxuriant tree in its native soil.<\/p>\n 36Then he passed away, and lo, he was no more;<\/p>\n I sought for him, but he could not be found.<\/p>\n 37Mark the blameless man, and behold the upright;<\/p>\n For the man of peace will have a posterity.<\/p>\n 38But transgressors will be altogether destroyed;<\/p>\n The posterity of the wicked will be cut off.<\/p>\n 39But the salvation of the righteous is from the Lord;<\/p>\n He is their strength in time of trouble.<\/p>\n 40The Lord helps them and delivers them;<\/p>\n He delivers them from the wicked and saves them,<\/p>\n Because they take refuge in Him. <\/p>\n Psa 37:35-40 This strophe summarizes the contrast between the righteous and the wicked. <\/p>\n 1. the wicked <\/p>\n a. violent (lit. terror-striking, BDB 792) <\/p>\n b. spreading (rapidly, BDB 947) his influencing power and control like a luxuriant tree in the land (MT uncertain) <\/p>\n c. his days are numbered and he will be no more <\/p>\n d. he\/they will be destroyed along with their descendants (see note below at #2 c.) <\/p>\n 2. the righteous <\/p>\n a. mark (lit. keep watch) the blameless man (see SPECIAL TOPIC: BLAMELESS, INNOCENT, GUILTLESS, WITHOUT REPROACH ) BDB 1036, KB 1581, Qal imperative <\/p>\n b. behold the upright BDB 906, KB 1157, Qal imperative <\/p>\n c. the man of peace will have a posterity (either afterlife or children) <\/p>\n d. they are saved by YHWH <\/p>\n e. YHWH is their strength in time of trouble <\/p>\n f. YHWH helps them <\/p>\n g. YHWH delivers them <\/p>\n All of this occurs because they take refuge in Him <\/p>\n DISCUSSION QUESTIONS <\/p>\n This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator. <\/p>\n These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive. <\/p>\n 1. How is this Psalm related to Psalms 49, 73, and the book of Job? <\/p>\n 2. Why are men described in terms of grass and flowers? <\/p>\n 3. What is the etymology of the term trust and what is the significance for our lives? <\/p>\n 4. What is the central theme of this Psalm? <\/p>\n 5. Why are Psa 37:16; Psa 37:24 such an important balance to traditional OT wisdom? <\/p>\n 6. Does this Psalm teach temporal or eschatological judgment? Why? <\/p>\n the wicked = a lawless man. <\/p>\n in great power = ruthless. <\/p>\n a green bay tree = a green tree in its native soil. Septuagint and Syriac read “cedars in Lebanon”. Compare Hos 14:6. <\/p>\n Psa 37:35-40<\/p>\n Psa 37:35-40<\/p>\n FINAL CONTRAST OF THE RIGHTEOUS AND WICKED<\/p>\n “I have seen the wicked in great power,<\/p>\n And spreading himself like a green tree in its native soil.<\/p>\n But one passed by, and, lo, he was not:<\/p>\n Yea, I sought him, but he could not be found.<\/p>\n Mark the perfect man, and behold the upright;<\/p>\n For there is a happy end to the man of peace,<\/p>\n As for transgressors, they shall be destroyed together:<\/p>\n The end of the wicked shall be cut off.<\/p>\n But the salvation of the righteous is of Jehovah:<\/p>\n He is their stronghold in the time of trouble..<\/p>\n But Jehovah helpeth them and rescueth them:<\/p>\n He rescueth them from the wicked, and saveth them,<\/p>\n Because they have taken refuge in him.”<\/p>\n The history of mankind is loaded with one “big bad wolf” after another; but where are they now? No wicked man, who by definition is on a collision course with disaster, due to his rebellion against God, can rightfully anticipate anything else, other than destruction. It is only a matter of time, and not very much time at that, until someone may say, “I sought him, but he could not be found.”<\/p>\n Mark the perfect man (Psa 37:37). Here again, we are aided in determining the meaning of `perfect.’ It is explained in the next clause, “Behold the upright.” Every saint of God is perfect in relation to the wicked among whom he lives. “In this respect, it is said of Noah that, “He was a perfect man in his generation.<\/p>\n On Psa 37:37-40, McCaw pointed out that, “All transgressors are to be destroyed; there is no possible future for any wicked man. But let everyone take note of what happens to the man who is upright and godly; there is indeed a future for him, and for his posterity.<\/p>\n “The end of the wicked shall be cut off” (Psa 37:38). This means that “The posterity of the wicked shall also be cut off.<\/p>\n According to Maclaren, this naturally forms the end of this psalm right here, “But the poet will not leave the stern words of destruction as his last. Therefore, he adds a sweet, long, drawn-out close, like the calm extended clouds, that lie motionless in the western sky after a day of storm.<\/p>\n “Jehovah helpeth … rescueth … saveth … because they have taken refuge in him” (Psa 37:39-40). How glorious are the promises of the Lord to them who love him!<\/p>\n E.M. Zerr:<\/p>\n Psa 37:35. Bay is from an original that means “native,” and green means a new plant that had sprung up and made a big showing at first because it did not have the “shock” of transplanting. The wicked man was compared to this tree on account of his threatening boasts of power, thinking to make others come and cower under him. The word power is from ARIYTS and Strong defines it, “fearful, i.e. powerful or tyrannical.” In the Authorized Version it is rendered mighty 1 time, oppressor 3, terrible 13. <\/p>\n Psa 37:36. This verse is a comment on the preceding one. A tree that is making a big showing because of special advantages will likely soon die. It is the same with the boastful man in his wickedness and terrorizing over others. Such a character is doomed to final defeat. <\/p>\n Psa 37:37. Mark and behold were David’s words for calling attention to the good man. It is significant that peace was to come to that man in the end. He might have many trials in course of his journey but when the “last mile of the way” has been traveled he will have peace. The “end of a perfect day” is not as important as the perfect end of a day. Paul taught this idea in Act 20:24. <\/p>\n Psa 37:38. End of the wicked means the wicked shall be cut off in the end. It is the opposite of the lot of the righteous that was described in the preceding verse. <\/p>\n Psa 37:39. The final success of the righteous is accounted for by the fact that his salvation is of the Lord. The weakest man who is righteous will win out over the wicked, for the strength of the Lord will hold him up. <\/p>\n Psa 37:40. God will not save the righteous on the basis of their merit or because they have “earned” it. It will be in reward for their trust in Him.<\/p>\n I have: Psa 73:3-11, Est 5:11, Job 5:3, Job 21:7-17, Isa 14:14-19 <\/p>\n a green bay tree: or, a green tree that groweth in his own soil, Job 8:13-19, Eze 31:6-10, Eze 31:18, Dan 4:20-33 <\/p>\n Reciprocal: Gen 36:15 – Eliphaz Jdg 4:17 – fled 1Ki 16:15 – seven Est 5:12 – to morrow Est 7:9 – Hang him thereon Job 8:16 – green Job 12:6 – tabernacles Job 19:10 – mine hope Job 20:5 – the triumphing Job 24:24 – are exalted Psa 37:2 – General Psa 37:9 – evildoers Psa 37:10 – wicked Psa 52:5 – pluck Psa 58:8 – pass Psa 73:12 – these Psa 73:18 – thou castedst Psa 92:7 – wicked Pro 12:7 – wicked Pro 21:12 – wisely Isa 41:12 – shalt seek Isa 51:13 – where is Jer 12:1 – Wherefore doth Jer 49:10 – he is not Jer 49:25 – General Eze 31:5 – his height Eze 31:8 – nor any Dan 4:10 – a tree Dan 11:4 – he shall stand Luk 16:25 – thy good 1Co 1:28 – to bring Jam 1:10 – because Jam 1:11 – so<\/p>\n Psa 37:35-36. I have seen the wicked in great power Hebrew, , gnaritz, violent, or formidable: not only himself out of danger, as it seemed, but terrible to others; and spreading himself And therefore firmly and deeply rooted; like a green bay-tree Which is continually green and flourishing, yea, even in the winter season. Hebrew, , cheezrach, sicut arbor indigena virens, like a green native plant, or a green tree in its native soil, where trees flourish much better than when they are transplanted into another soil. Houbigant, after the LXX., and many of the ancient versions, renders it, Like a flourishing cedar. Yet he passed away Houbigant, I passed by; and lo, he was not He was gone, like a tree blasted and blown down, or cut off and rooted out, and carried away in a moment. I sought him, but he could not be found There was no monument nor remainder of him left.<\/p>\n David again gave a personal testimony, this time of a very prosperous wicked person’s destruction (cf. Psa 37:25).<\/p>\n I have seen the wicked in great power, and spreading himself like a green bay tree. 35. I have seen ] Comp. the similar appeal to experience in Psa 37:25; and the close parallel in Job 5:3. in great power ] Or, in his terribleness, inspiring terror by tyrannical oppression. Cp. the cognate verb in … Continue reading “Exegetical and Hermeneutical Commentary of Psalms 37:35”<\/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-14497","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/14497","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=14497"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/14497\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=14497"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=14497"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=14497"}],"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>The wicked as set forth in the text.<\/p>\n
II. <\/strong>The perfect, the upright man:<\/p>\n
I. <\/strong>As favoured with great secular prosperity.<\/p>\n
II. <\/strong>As swept unexpectedly from the earth.<\/p>\n
III. <\/strong>As standing in striking contrast to the righteous (Psa 37:37-40<\/span>).<\/p>\n
I. <\/strong>That the long-suffering and goodness of god may lead them to repentance. The avenues to the heart are accessible in different persons by different ways. While some are naturally led to thought and reflection, by the fear of danger, or the sufferings of distress, others are more sensibly affected by instances of kindness and benevolence. Where there is a strong sensibility, and a sufficient generosity of natural disposition, the blessings of prosperity will be even more effectual than the arrows of adversity to awaken men to the consideration of their ways, to lead them by the pleasing ties of gratitude, to the most affectionate love of God, to the most sincere respect for religion and virtue.<\/p>\n
II. <\/strong>For the sake of those with whom they are connected in society.<\/p>\n
III. <\/strong>That they may be the means of administering rebuke and chastisement to others, who, perhaps, are not so wicked as themselves, but who probably are not sufficiently sensible of the advantages they enjoy, or who do not improve these advantages in all respects as they ought. (W. Shiels.<\/em>)<\/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
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
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley<\/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: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"