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Commentary on Psalms 112 verses 1–5
The psalmist begins with a call to us to praise God, but immediately applies himself to praise the people of God; for whatever glory is acknowledged to be on them it comes from God, and must return to him; as he is their praise, so they are his. We have reason to praise the Lord that there are a people in the world who fear him and serve him, and that they are a happy people, both which are owing entirely to the grace of God. Now here we have,
I. A description of those who are here pronounced blessed, and to whom these promises are made.
1.They are well-principled with pious and devout affections. Those have the privileges of God's subjects, not who cry, Lord, Lord, but who are indeed well affected to his government. (1.) They are such as stand in awe of God and have a constant reverence for his majesty and deference to his will. The happy man is he that fears the Lord, Psa 112:1. (2.) They are such as take a pleasure in their duty. He that fears the Lord, as a Father, with the disposition of a child, not of a slave, delights greatly in his commandments, is well pleased with them and with the equity and goodness of them; they are written in his heart; it is his choice to be under them, and he calls them an easy, a pleasant, yoke; it is his delight to be searching into and conversing with God's commandments, by reading, hearing, and meditation, Psa 1:2. He delights not only in God's promises, but in his precepts, and thinks himself happy under God's government as well as in his favour. It is a pleasure to him to be found in the way of his duty, and he is in his element when he is in the service of God. Herein he delights greatly, more than in any of the employments and enjoyments of this world. And what he does in religion is done from principle, because he sees amiableness in religion and advantage by it.
2.They are honest and sincere in their professions and intentions. They are called the upright (Psa 112:2, Psa 112:4), who are really as good as they seem to be, and deal faithfully both with God and man. There is no true religion without sincerity; that is gospel-perfection.
3.They are both just and kind in all their dealings: He is gracious, full of compassion, and righteous (Psa 112:4), dares not do any wrong to any man, but does to every man all the good he can, and that from a principle of compassion and kindness. It was said of God, in the foregoing psalm (Psa 112:4), He is gracious, and full of compassion; and here it is said of the good man that he is so; for herein we must be followers of God as dear children; be merciful as he is. He is full of compassion, and yet righteous; what he does good with is what he came honestly by. God hates robbery for burnt-offerings, and so does he. One instance is given of his beneficence (Psa 112:5): He shows favour and lends. Sometimes there is as much charity in lending as in giving, as it obliges the borrower both to industry and honesty. He is gracious and lends (Psa 37:26); he does it from a right principle, not as the usurer lends for his own advantage, nor merely out of generosity, but out of pure charity; he does it in a right manner, not grudgingly, but pleasantly, and with a cheerful countenance.
II. The blessedness that is here entailed upon those that answer to these characters. Happiness, all happiness, to the man that feareth the Lord. Whatever men think or say of them, God says that they are blessed; and his saying so makes them so.
1.The posterity of good men shall fare the better for his goodness (Psa 112:2): His seed shall be mighty on earth. Perhaps he himself shall not be so great in the world, nor make such a figure, as his seed after him shall for his sake. Religion has been the raising of many a family, if not so as to advance it high, yet so as to fix it firmly. When good men themselves are happy in heaven their seed perhaps are considerable on earth, and will themselves own that it is by virtue of a blessing descending from them. The generation of the upright shall be blessed; if they tread in their steps, they shall be the more blessed for their relation to them, beloved for the Father's sake (Rom 11:28), for so runs the covenant - I will be a God to thee, and to thy seed; while the seed of evil-doers shall never be renowned. Let the children of godly parents value themselves upon it, and take heed of doing any thing to forfeit the blessing entailed upon the generation of the upright.
2.They shall prosper in the world, and especially their souls shall prosper, Psa 112:3. (1.) They shall be blessed with outward prosperity as far as is good for them: Wealth and riches shall be in the upright man's house, not in his heart (for he is none of those in whom the love of money reigns), perhaps not so much in his hand (for he only begins to raise the estate), but in his house; his family shall grow rich when he is gone. But, (2.) That which is much better is that they shall be blessed with spiritual blessings, which are the true riches. His wealth shall be in his house, for he must leave that to others; but his righteousness he himself shall have the comfort of to himself, it endures for ever. Grace is better than gold, for it will outlast it. He shall have wealth and riches, and yet shall keep up his religion, and in a prosperous condition shall still hold fast his integrity, which many, who kept it in the storm, throw off and let go in the sunshine. Then worldly prosperity is a blessing when it does not make men cool in their piety, but they still persevere in that; and when this endures in the family, and goes along with the wealth and riches, and the heirs of the father's estate inherit his virtues too, that is a happy family indeed. However, the good man's righteousness endures for ever in the crown of righteousness which fades not away.
3.They shall have comfort in affliction (Psa 112:4): Unto the upright there arises light in the darkness. It is here implied that good men may be in affliction; the promise does not exempt them from that. They shall have their share in the common calamities of human life; but, when they sit in darkness, the Lord shall be a light to them, Mic 7:8. They shall be supported and comforted under their troubles; their spirits shall be lightsome when their outward condition is clouded. Sat lucis intus - There is light enough within. During the Egyptian darkness the Israelites had light in their dwellings. They shall be in due time, and perhaps when they least expect it, delivered out of their troubles; when the night is darkest the day dawns; nay, at evening-time, when night was looked for, it shall be light.
4.They shall have wisdom for the management of all their concerns, Psa 112:5. He that does good with his estate shall, through the providence of God, increase it, not by miracle, but by his prudence: He shall guide his affairs with discretion, and his God instructs him to discretion and teaches him, Isa 28:26. It is part of the character of a good man that he will use his discretion in managing his affairs, in getting and saving, that he may have to give. It may be understood of the affairs of his charity: He shows favour and lends; but then it is with discretion, that his charity may not be misplaced, that he may give to proper objects what is proper to be given and in due time and proportion. And it is part of the promise to him who thus uses discretion that God will give him more. Those who most use their wisdom see most of their need of it, and ask it of God, who has promised to give it liberally, Jam 1:5. He will guide his words with judgment (so it is in the original); and there is nothing in which we have more occasion for wisdom than in the government of the tongue; blessed is he to whom God gives that wisdom.
Be thou sweet, be merciful and lend. For the Lord is just in this manner, that He judges without mercy him who has not shown mercy; [James 2:13] but, "Sweet is the man who is merciful and lends" [Psalm 112:5]: God will not spew him out of His mouth as if he were not sweet. "Forgive," He says, "and you shall be forgiven; give, and it shall be given unto you." [Luke 6:37-38] Whilst you forgive that you may be forgiven, you are merciful; while you give that it may be given unto you, you lend. For though all be called generally mercy where another is assisted in his distress, yet there is a difference where you spend neither money, nor the toil of bodily labour, but by forgiving what each man has sinned against you, you gain free pardon for your own sins also....He who is unwilling to give to the poor, seeks riches; listen to what is written, "You shall have treasure in heaven." [Matthew 19:21] You will not then lose honour by forgiving: for it is a very laudable triumph to conquer anger. You will not grow poor by giving; for a heavenly treasure is a more safe possession. The former verse, "Riches and plenteousness shall be in his house," was pregnant with this verse.
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SUMMARY
Psalms 112:5 presents a profound depiction of the righteous individual, whose character is uniquely defined by both active benevolence towards others and sagacious, just management of personal affairs. This verse masterfully encapsulates the practical outworking of a heart that reveres the Lord, demonstrating that authentic goodness manifests not only through compassionate giving and generosity but also through responsible stewardship and ethical decision-making, thereby ensuring a life of integrity, sustained impact, and divine favor.
CONTEXT
Literary Context: Psalm 112 is a wisdom psalm, intricately linked to Psalm 111, which extols the magnificent works and righteous character of God. Following this divine portrait, Psalm 112 delineates how the blessedness and attributes of God are mirrored in the life of the person who fears the Lord. It stands as a didactic acrostic poem in Hebrew, with each successive line commencing with a letter of the Hebrew alphabet, underscoring its structured and instructional purpose. The psalm begins by declaring the general blessedness of the righteous man, promising mighty offspring, enduring wealth, and light in darkness (Psalms 112:1-4). Verse 5 then serves as a pivotal transition, moving from the outcomes of righteousness to the specific actions and character that embody it, detailing the practical conduct through which the righteous man lives out these blessings in the world. This verse, therefore, provides concrete examples of the virtues that define the blessed life previously described.
Historical & Cultural Context: This psalm is deeply rooted in the ancient Israelite societal framework, where communal solidarity and mutual support were not merely ideals but covenantal obligations. The Mosaic Law frequently emphasized the imperative to care for the vulnerable, including the poor, the sojourner, the orphan, and the widow, making generosity and lending to those in need a moral and spiritual duty (e.g., Deuteronomy 15:7-11). While lending was a common practice, the prohibition against usury (charging interest to fellow Israelites) underscored a distinct ethical and theological framework for financial interactions, contrasting with surrounding cultures. The concept of "discretion" (Hebrew: mishpat) in managing one's affairs would have extended beyond mere shrewdness, encompassing adherence to principles of justice, fairness, and integrity within the established societal and legal structures. A "good man" (ish tov) in this cultural milieu was one whose life consistently aligned with the ethical and moral standards of the Mosaic Law and the broader wisdom tradition, reflecting profound faithfulness to God and active compassion for humanity.
Key Themes: Psalms 112:5 contributes significantly to several overarching themes prevalent in Psalm 112 and the broader biblical wisdom literature. Firstly, it powerfully underscores the theme of Righteousness and Blessing, illustrating that a life lived in devoted obedience to God's commands leads to tangible flourishing, not only for the individual but also for their lineage. This divine favor is not arbitrary but flows from a character that mirrors God's own attributes. Secondly, the verse prominently highlights Generosity and Compassion as indispensable characteristics of the righteous, portraying an active benevolence that reflects God's own gracious nature. This generosity is not passive sentiment but involves concrete acts of "favour" and "lending" to those in need, echoing the divine principle that "whoever gives to the poor lends to the Lord" as articulated in Proverbs 19:17. Thirdly, the verse emphasizes Wise Stewardship and Prudence, asserting that true goodness encompasses responsible and discerning management of one's resources and all aspects of life. This "discretion" is not worldly cunning but a commitment to justice, equity, and integrity in all dealings, aligning perfectly with the practical wisdom found throughout the Book of Proverbs.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 112:5 masterfully employs several literary techniques characteristic of wisdom literature to convey its profound message. Parallelism is prominently featured in the complementary phrases "sheweth favour, and lendeth," where the second phrase specifies and concretizes the practical outworking of the first. This creates a holistic and dynamic picture of active benevolence. The verse also utilizes a form of Merism or Holistic Representation, combining outward actions of generosity ("sheweth favour, and lendeth") with internal character and prudent management ("guide his affairs with discretion"). This comprehensive description presents a complete and well-rounded portrait of the righteous individual, encompassing both their interpersonal relationships and their personal stewardship. The concise, declarative statement lends itself to easy memorization and application, embodying a clear Didactic Tone that instructs the reader on the multifaceted nature of true goodness and how it is expressed in every sphere of life.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 112:5 beautifully articulates a core biblical principle: that true righteousness is not merely an internal state of piety or a set of beliefs, but is actively and tangibly demonstrated through one's relationships and responsibilities. The verse seamlessly connects the fear of the Lord (introduced in Psalms 112:1) to a life characterized by both generous compassion and ethical stewardship. This exquisite balance reflects God's own character, who is simultaneously gracious and just, providing abundantly for His creation while also upholding moral order and demanding righteousness. The act of "shewing favour and lending" echoes the numerous commands throughout the Mosaic Law to care for the vulnerable, practice hospitality, and extend mercy, underscoring that our material blessings are meant to be channels of divine grace to others, rather than ends in themselves. Furthermore, guiding affairs with "discretion" (justice/judgment) directly links personal management to God's immutable standards of righteousness, reminding believers that all aspects of life, including finances, business dealings, and personal decisions, are sacred arenas for faithful obedience and integrity.
REFLECTION AND APPLICATION
Psalms 112:5 offers a timeless and profoundly practical blueprint for living a life that authentically honors God and blesses humanity. It challenges us to cultivate a character marked by both active compassion and responsible management, recognizing that these two virtues are not mutually exclusive but are, in fact, deeply intertwined and mutually reinforcing. A truly good person, as depicted here, is not only willing to extend help and resources to those in need—whether through financial lending, practical assistance, wise counsel, or simply showing heartfelt kindness—but also manages their own life with profound prudence, unwavering integrity, and an unyielding commitment to justice. This means navigating the delicate balance between reckless generosity that depletes resources and stingy hoarding that ignores the legitimate needs of others. We are called to be faithful and wise stewards of all that God has graciously entrusted to us—our time, talents, money, relationships, and influence—ensuring that our decisions are consistently guided by divine wisdom and ethical principles. This integrated approach allows us to be a consistent, sustainable, and impactful blessing in the world, powerfully reflecting God's character to a broken and hurting humanity.
Questions for Reflection
FAQ
Is "lending" in this verse always about money?
Answer: While the Hebrew word lavah (לָוָה) often refers to financial lending, its broader implication within the wisdom literature and the ethical framework of the Old Testament suggests a willingness to provide practical assistance in various forms. This can certainly include lending money, but it also extends to lending one's time, skills, emotional support, or even one's reputation and influence to help someone in need. The core idea is to extend resources and aid to alleviate a burden or meet a legitimate need, reflecting a compassionate and generous spirit. The emphasis is on the active, tangible expression of benevolence, not solely on monetary transactions.
What is the difference between "discretion" here and mere shrewdness or cunning?
Answer: The Hebrew word for "discretion" is mishpâṭ (מִשְׁפָּט), which is far richer and more profound than simple shrewdness or worldly cunning. While it certainly encompasses prudence and good judgment, its primary meaning is "justice," "judgment," or "right ruling." Therefore, guiding one's affairs with mishpâṭ means managing them not just efficiently, cleverly, or for personal gain, but ethically, justly, and in alignment with God's moral standards. It implies integrity, fairness, and an unwavering commitment to righteousness in all decisions, ensuring that one's actions are consistent with divine principles of justice, as powerfully articulated throughout the Law and Prophets (e.g., Amos 5:24). It's about living a life that is both wise and morally upright in God's eyes.
How does this verse relate to the concept of wealth and prosperity?
Answer: This verse, situated within the broader context of Psalm 112, does not condemn wealth but rather emphasizes its proper use and management. The psalm begins by stating that "wealth and riches are in his house" (Psalms 112:3), indicating that prosperity can indeed be a blessing for the righteous. However, verse 5 immediately qualifies this by showing how wealth and affairs are to be handled: with profound generosity ("sheweth favour, and lendeth") and unblemished integrity ("guide his affairs with discretion"). This perspective aligns perfectly with broader biblical teaching that material blessings are often given by God to enable acts of generosity, to further His kingdom, and to be a blessing to others, rather than for selfish accumulation or hoarding (e.g., 2 Corinthians 9:8). The verse therefore teaches that true prosperity is not merely about possessing resources, but about using them wisely, charitably, and justly, reflecting God's own character and purposes.
CHRIST-CENTERED FULFILLMENT
Psalms 112:5 finds its ultimate and perfect fulfillment in the person and redemptive work of Jesus Christ, the quintessential "good man" who supremely embodied favour, lending, and discretion. Jesus consistently "showed favour" (grace) to all, extending boundless compassion, miraculous healing, and unmerited kindness to the sick, the marginalized, the outcast, and the spiritually bankrupt, as vividly portrayed in countless Gospel accounts of His earthly ministry (e.g., Matthew 9:35-36). He "lent" not merely material resources, but His very life, His divine wisdom, His miraculous power, and His eternal presence to a humanity deeply in debt to sin and utterly incapable of self-redemption. The apostle Paul eloquently captures this profound self-giving in 2 Corinthians 8:9, declaring, "For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sake he became poor, so that you through his poverty might become rich." Furthermore, Jesus perfectly "guided His affairs with discretion," demonstrating unparalleled wisdom, divine justice, and absolute integrity in every decision, interaction, and action. From His strategic use of time and resources for His ministry to His unwavering commitment to His Father's will, even unto His sacrificial death on the cross, His life was a flawless, unblemished example of righteous stewardship and perfect obedience (Philippians 2:5-8). He is the Lamb of God who takes away the sin of the world, having "lent" His very life as the ultimate propitiatory sacrifice, thereby fulfilling the spirit of generosity and justice found in this psalm and enabling believers to live lives of favour and discretion through His empowering Holy Spirit (John 1:29).