Ver. 1. Blessed] Heb. Oh the blessedness, the heaped up happiness, both of this life and a better, fitter to be believed than possibly could be discoursed. The Hebrew comes from a root that signifieth to go right forward, sc. in the way that is called holy, having Oculum ad metam, an eye upon the mark, viz. true and real happiness, such as all men pretend to, but he only attaineth to who is here described. Sulla was by his flatterers surnamed Felix, because high and mighty; and Metellus likewise, Quod bona multa bono modo invenerat, because rich by right means (Policrat. lib. 8, cap. 4). But he that first called riches Bona was a better husband than divine; and they that seek for a felicity in anything here below seek for the living among the dead. The philosophers’ discourses of this subject are but learned dotages; David saith more to the point in this short psalm than any or all of them put together; they did but beat around the bush, God hath here put the bird into our hands. Is the man] Heb. that man, with an article, with an accent, and by an excellency, as Jeremiah 5:1, that eminent and eximious man, who is rationally spiritual and spiritually rational; that man in Christ, 2 Corinthians 12:2, who hath learned Christ, and doth live Christ, walking as he walked, 1 John 2:6, and “not in the counsel of the ungodly,” &c. “But his delight is in the law of the Lord,” &c. Magnus atque admirabilis vir, si modo viri nomine designare illum fas est, as Chrysostom saith of Babylas, the martyr, that is, a great and an admirable man, if a man we may call him, and not an earthly angel rather. He must indeed be content to pass to heaven as a concealed man, because the world knoweth him not, 1 John 3:1, but those that have senses exercised to discern good and evil may easily know him as he stands here described, 1. To depart from evil, Psalms 1:1 2. To do good, Psalms 1:2. Walketh not in the counsel of the ungodly] Or restless. The counsel of such should be far from us, Job 21:16 22:18. The Jews cast their whole nation or people into three ranks, Reshagnim (the word here used), that is, the profane rabble; Tsadichim, righteous men; and Chasidim, good, or gracious men. See Romans 5:7. To these two latter are opposite here sinners and scorners; these last being the worst of wicked persons, and, therefore, set last in this gradation, as some will have it. The Septuagint here render them pests or botches, and elsewhere incorrigible, wicked (with a witness), proud, prevaricating, &c., ´ Ακολαστος, Proverbs 20:1; κακος, Proverbs 9:12; υπερηφανος, Proverbs 3:34; παρηνομουν, Psalms 119:51. Beware of this sin, saith Father Latimer; for I never knew but one scorner that repented; he who is sitting down in this chair of pestilence (as having tired himself in ways of wickedness, and will not be better advised, Proverbs 9:7,8, but, with Lot’s sons-in-law, jeereth what he should fear) will not easily be raised out of it.
Ver. 2. But his delight is in the law of the Lord] i.e. In the whole doctrine of the Holy Scriptures, that invariable rule of truth, as Irenaeus rightly calleth it, Κανων της αληθειας ακλινης. He findeth rest nowhere, nisi in angulo cum libello, in a nook with this book, as Thomas Kempis was wont to say, who also with his own hand wrote out the Bible. King Alphonsus read it over fourteen times, together with such commentaries as those times afforded. Luther said he would not live in paradise without the word, as with it he could live well enough in hell. Magdalen, wife to Dr Paraeus, after she was married, and forty years of age, out of love to the Scriptures, learned to read, and took such delight in it, and especially in the Psalms, that she got them almost all by heart (Par. in Epist. ad Ja. Newer. Pastor. Heidelb.). Beza, being above fourscore years old, could say perfectly by heart any Greek chapter in St Paul’s Epistles. Cranmer and Ridley had all the New Testament by heart; the former had learned it in his journey to Rome, the latter in the walks of Pembroke Hall in Cambridge. And in his law doth he meditate day and night] Hoc primus repetens opus, hoc postremus omittens (Horat.). Having gathered with the bees the sweet of those heavenly flowers, he doth by meditation work his honeycomb within his hive; and at this work he is perdius et pernox, till he feel it to become an ingrafted word, yea, till he hath turned it in succum et sanguinem, and is after a sort transformed into it, 2 Corinthians 3:18. The Hebrew word Hagah here signifieth both to speak with the mouth and with the heart, to read and to meditate; because to read is not to run over a chapter, as a child at school, but to muse upon the matter, and to make some benefit of it. It is said of Pythagoras that he lived in a cave for a whole year together, that, being sequestered from the society of men, he might the better meditate upon the abstruser parts of philosophy; he used also with a thread to tie the hair of his head to a beam over him, that so when he did but nod by reason of sleep he might be awakened thereby. Is not this cheek to our drowsiness and carelessness of searching the Scriptures, and making them our daily and nightly study? Jerome exhorted some godly women to whom he wrote not to lay the Bible out of their hands until, being overcome with sleep, and not able any longer to hold up their heads, they bowed them down, as it were, to salute the leaves below them with a kiss (Jerome ad Eust. De custod. Virgin.).