| Barnes' Notes on the Bible Blessed are they that keep judgment - They are blessed, for their conduet is right, and it leads to happiness. The Hebrew is, "the keepers of judgment;" that is, they who observe the rules of justice in their conduct, or who are governed by the principles of integrity. And he that doeth righteousness at all times - All who yield obedience to just law - whether a nation or an individual. The psalm is designed to illustrate this "by contrast;" that is, by showing, in the conduct of the Hebrew people, the consequences of "disobedience," and thus impliedly what would have been, and what always must be, the consequences of the opposite course. Compare Psalm 15:1-5.
Clarke's Commentary on the BibleBlessed are they that keep judgment, and he that doeth righteousness at all times - How near do the Anglo-Saxon, the ancient Scottish Version, and the present translation, approach to each other! Anglo-Saxon. "Blessed they that holdeth doom, and doth righteousness in ilkere tide." Anglo-Scottish. Blisful tha that kepes dome, and duse rightwisnes in ilk tyme. Those are truly blessed, or happy, whose hearts are devoted to God, and who live in the habit of obedience. Those, the general tenor of whose life is not conformed to the will of God, have no true happiness.
Gill's Exposition of the Entire BibleBlessed are they that keep judgment,.... Or "observe" (k) it; the righteous judgment of God on wicked men; by which he is known in his justice, holiness, truth, and faithfulness; and by which the inhabitants of the earth observing it, learn to do righteousness, as follows: or else it may intend the word of God, his laws, statutes, and ordinances, after called his judgments, Psalm 19:9, which should be observed and kept, as the rule of our actions, walk, and conversation. And he that doeth righteousness at all times; continually believes in Christ for righteousness, and puts on that as his justifying righteousness; whereby he becomes righteous as he is, 1 John 3:7, and performs acts of righteousness from a principle of grace, as a fruit of regeneration, and an evidence of it, 1 John 2:29, that does it with right views, aims, and ends; not to be justified and saved by it, but because God requires it; and it is for his glory, and to testify subjection to him, and thankfulness for favours received from him. And this is to be done at all times; we should never be weary of well doing, but be always abounding in good works; and happy are those that will be found so doing, such are "blessed" persons: not that their blessedness lies in or arises from righteousness done by them; but this is descriptive of such that are blessed in Christ with the remission of sins, and his justifying righteousness. And these are the proper persons to show forth the mighty acts and praise of the Lord; they are most capable of it, and more likely to perform it with acceptance than any other; see Psalm 50:14. (k) "observarent", Junius & Tremellius; "observantium", Gejerus.
Geneva Study BibleBlessed are they that {b} keep judgment, and he that doeth righteousness at all times. (b) He shows that it is not enough to praise God with the mouth, unless the whole heart agrees to it, and all our life framed after it.
Jamieson-Fausset-Brown Bible Commentary3. The blessing is limited to those whose principles and acts are right. How "blessed" Israel would be now, if he had "observed God's statutes" (Ps 105:45).
Matthew Henry's Concise Commentary106:1-5 None of our sins or sufferings should prevent our ascribing glory and praise to the Lord. The more unworthy we are, the more is his kindness to be admired. And those who depend on the Redeemer's righteousness will endeavour to copy his example, and by word and deed to show forth his praise. God's people have reason to be cheerful people; and need not envy the children of men their pleasure or pride.
Matthew Henry's Whole Bible CommentaryPSALM 106 We must give glory to God by making confession, not only of his goodness but our own badness, which serve as foils to each other. Our badness makes his goodness appear the more illustrious, as his goodness makes our badness the more heinous and scandalous. The foregoing psalm was a history of God's goodness to Israel; this is a history of their rebellions and provocations, and yet it begins and ends with Hallelujah; for even sorrow for sin must not put us out of tune for praising God. Some think it was penned at the time of the captivity in Babylon and the dispersion of the Jewish nation thereupon, because of that prayer in the close (v. 47). I rather think it was penned by David at the same time with the foregoing psalm, because we find the first verse and the last two verses in that psalm which David delivered to Asaph, at the bringing up of the ark to the place he had prepared for it (1 Chr. 16:34-36), "Gather us from among the heathen;" for we may suppose that in Saul's time there was a great dispersion of pious Israelites, when David was forced to wander. In this psalm we have, I. The preface to the narrative, speaking honour to God (v. 1, 2), comfort to the saints (v. 3), and the desire of the faithful towards God's favour (v. 4, 5). II. The narrative itself of the sins of Israel, aggravated by the great things God did for them, an account of which is intermixed. Their provocations at the Red Sea (v. 6-12), lusting (v. 13-15), mutinying (v. 16-18), worshipping the golden calf (v. 19-23), murmuring (v. 24-27), joining themselves to Baal-peor (v. 28-31), quarrelling with Moses (v. 32, 33), incorporating themselves with the nations of Canaan (v. 34-39). To this is added an account how God had rebuked them for their sins, and yet saved them from ruin (v. 40-46). III. The conclusion of the psalm with prayer and praise (v. 47, 48). It may be of use to us to sing this psalm, that, being put in mind by it of our sins, the sins of our land, and the sins of our fathers, we may be humbled before God and yet not despair of mercy, which even rebellious Israel often found with God. Verses 1-5 We are here taught, I. To bless God (v. 1, 2): Praise you the Lord, that is, 1. Give him thanks for his goodness, the manifestation of it to us, and the many instances of it. He is good and his mercy endures for ever; let us therefore own our obligations to him and make him a return of our best affections and services. 2. Give him the glory of his greatness, his mighty acts, proofs of his almighty power, wherein he has done great things, and such as would be opposed. Who can utter these? Who is worthy to do it? Who is able to do it? They are so many that they cannot be numbered, so mysterious that they cannot be described; when we have said the most we can of the mighty acts of the Lord, the one half is not told; still there is more to be said; it is a subject that cannot be exhausted. We must show forth his praise; we may show forth some of it, but who can show forth all? Not the angels themselves. This will not excuse us in not doing what we can, but should quicken us to do all we can. II. To bless the people of God, to call and account them happy (v. 3): Those that keep judgment are blessed, for they are fit to be employed in praising God. God's people are those whose principles are sound-They keep judgment (they adhere to the rules of wisdom and religion, and their practices are agreeable); they do righteousness, are just to God and to all men, and herein they are steady and constant; they do it at all times, in all manner of conversation, at every turn, in every instance, and herein persevering to the end. III. To bless ourselves in the favour of God, to place our happiness in it, and to seek it, accordingly, with all seriousness, as the psalmist here, v. 4, 5. 1. He has an eye to the lovingkindness of God, as the fountain of all happiness: "Remember me, O Lord! to give me that mercy and grace which I stand in need of, with the favour which thou bearest to thy people." As there are a people in the world who are in a peculiar manner God's people, so there is a peculiar favour which God bears to that people, which all gracious souls desire an interest in; and we need desire no more to make us happy. 2. He has an eye to the salvation of God, the great salvation, that of the soul, as the foundation of happiness: O visit me with thy salvation. "Afford me (says Dr. Hammond) that pardon and that grace which I stand in need of, and can hope for from none but thee." Let that salvation be my portion for ever, and the pledges of it my present comfort. 3. He has an eye to the blessedness of the righteous, as that which includes all good (v. 5): "That I may see the good of thy chosen and be as happy as the saints are; and happier I do not desire to be." God's people are here called his chosen, his nation, his inheritance; for he has set them apart for himself, incorporated them under his own government, is served by them and glorified in them. The chosen people of God have a good which is peculiar to them, which is the matter both of their gladness and of their glorying, which is their pleasure, and their praise. God's people have reason to be a cheerful people, and to boast in their God all the day long; and those who have that gladness, that glory, need not envy any of the children of men their pleasure or pride. The gladness of God's nation, and the glory of his inheritance, are enough to satisfy any man; for they have everlasting joy and glory at the end of them. |
