Psalms 112:4

Psa 112:4 Unto the upright there ariseth light in the darkness: [he is] gracious, and full of compassion, and righteous.

Ver. 4. Unto the upright there ariseth light in the darkness] i.e. Joy in tribulation, as did unto the martyrs, plenty in penury, as "having nothing, and yet possessing all things," 2Co 6:10. If they have not an external affluence, yet they have an internal influence of grace and comfort, which is far better and sweeter, 1Ti 6:6. Some render the words thus, He who is gracious, and full of compassion, and righteous (i.e. God), causeth light to arise in darkness upon the upright; who also is, according to his measure, and by participation from God, gracious, merciful, and righteous.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Psa_112:4

Unto the upright there ariseth light in the darkness.

The influence of religion in affliction

I. Describe the nature of real religion.

II. Trace its general influence in affliction.

1. It informs the sufferer of the source whence affliction springs--from a Father and a Friend--a God who has engaged every attribute of His nature to promote the highest interests and everlasting happiness of the creature He afflicts. Can it, fail of its design?--His power controls it.

2. It acquaints him with the design of affliction, if this momentary pain produce everlasting ease; if this night of sorrow be followed by an endless day of joy; who but must welcome the fleeting anguish, the temporary gloom?

3. It apprises him of the limited duration of affliction.

4. It affords him communion with God in his affliction.

III. Illustrate the influence of religion in affliction, by an appeal to some specific cases.

1. Disease. Here is no fretfulness, no complaining, no petulance. Affliction has so refined the sufferer, that he seems already half immortal, and his pinions are plumed for glory, ere he receives the commission to take his flight.

2. Bereavement. Religion gives a partner to that widowed mother, more tender and kind than he could ever prove, over whose grave she weeps in all the agony of woe. It gives a father to those orphan children, full of sympathy and love.

3. Poverty. Religion has dignity with which to invest the poor man, which wealth can never purchase, nor rank confer.

4. Death. I have, said the dying Romaine, the peace of God in my conscience, and the love of God in my heart. Jesus is more precious than rubies, and all that can be desired on earth is not to be compared with Him. (T. Raffles, D.D.)

Light in darkness

1. Light and darkness, figuratively, denote life and death, knowledge and ignorance, virtue and vice, joy and sorrow.

2. There are four things in the text.

(1) Certain characters--the upright.

(2) Their seasons of darkness--the darkness.

(3) Light in those seasons--there ariseth light.

(4) The time when the light comes--in the darkness.

3. Who are the upright? (Psa_97:11; Psa_43:3).

4. The upright have their seasons of darkness. Sickness, poverty, debt, family trials, etc. To some, the whole of life is, in a measure, a season of darkness (Pro_14:10).

5. To the upright, light comes in such seasons of darkness. There is the cloud, but there is also the bright light on the cloud. Innocence can shed light in the seasons of slander and mis-judgment. A desire to know the truth, and to follow it, with a quiet consciousness of the necessary limits of our knowledge, is so much light in seasons of doubt and mystery. Repentance, faith, confession, and reparation, bring light, when our own sins bring darkness.

6. Notice particularly that the light is said to arise in the darkness. It was so with Christ in Gethsemane (Luk_22:43); and with St. Paul when the thorn in the flesh troubled him (2Co_12:8-10). In neither case was the darkness entirely removed. There was darkness, but there was also light in the darkness.

7. All persons, whether upright or otherwise, have their seasons of darkness, of one kind or another. All, too, have light from some source or other, for man as naturally seeks relief from what is painful, as he seeks for food when he is hungry. But from whence come the darkness, and the light too? (Isa_1:10-11).

8. Darkness there must be: no being can escape it. And when the darkness comes, and while the darkness continues, there may be light. Where, from, and to whom? (Psa_4:6). (F. Young.)

Light in darkness

The Christian often has to walk in the night. Clouds and gloom are round about him. Physical weakness, mental infirmity, relative anxiety, and spiritual distress,--these are part of his earthly lot.

I. Upright men should bravely walk on in darkness. That is heroic: but it is difficult. The heart seeks for recognition of its rectitude. Flowers love sunshine, and so do the spirits of men. Job seems to have missed the greetings in the market-place as much as anything. There is a tone of peculiar poignancy in his grief about that. I do not wonder at it. We all like to be loved: we all like to be thought right. It is much easier to walk on against sleet, hail, wind, right in your teeth, than it is to move forward against the prejudice, the peevishness, or the misconception of others. When the sluggish waters of the Ouse rolled at the feet of Bunyans prison, with the blind child clasping his feet, and a dim light falling on the Bible on his rude table,--he bravely bore on through the persecutors night. When the dark fortress of Wartburg shut its gates on Luther, he bore worse ills than bodily sickness,--he fought in fancy with darkest forms of evil.

II. Upright men are living for all the coming ages when they are waiting for the light. The worthies of the old world live now: being dead they speak to us: and, in a special sense, they affect us in two ways.

1. They lead us to recognize the law of right. We are often endangered by the sophisms of expediency. Wait,--says Policy, it will be time to-morrow to leave Egypt, and make an enemy of the powerful Pharaoh; do not smite the idols now,--the idolatries left alone will die out! Trust in God, and do the right,--says Conscience. Obey and suffer. Never mind the darkness,--the day-star will soon arise. You are not living for yourselves alone,--the beacon-light of your conduct will guide the after-ages of the world.

2. They lead us to recognize the fidelity of God to His promises. They claimed no strength of their own, apart from the inspiration of God. In the calm heights, where God dwells, they had full communion with Him, and there the fevered heart was comforted and cooled.

III. Upright men are not wholly dependent on outward light. This is refreshing to them as well as to others. I mean, of course, by outward light, that which arises from visible associations. We might as well try to pluck a star from the heavens, or imagine that the storms can waft out the light of the sun, as to suppose that the God-light within us can be dimmed or quenched. No! The path of the just is as the shining light, etc.

IV. Upright men bring forth beautiful graces in the darkness. Naturalists will tell you that there are few night-blowing flowers; they are very rare, for as a rule night opens no petals, but shuts up the bloom. It is otherwise in grace. Many of the sweetest and most fragrant graces of the spiritual nature blossom in the night season of affliction and trial. And why is this? Because God is able to make all grace abound to us in seasons when nature has withdrawn from us her most cheering beams.

V. Upright men may have their minds clouded with doubt. Probably they will. The more upright they are the more anxious will they be to have the foundation of God which standeth sure. Some of the devoutest minds have had seasons of mental trial merging almost into agony. We can see the outward forms that mens opinions at last have shaped themselves into, but any acquaintance with the thought-struggles of Augustine, of Anselm, of the great thinkers of the Middle Ages,--whether they were Nominalists or Realists in their philosophy,--shows us that in the search for truth there are forests to be traversed that sometimes hide the light. But where there is simplicity of mind, sincerity of heart, spirituality of soul, God leads the mind that trusts in Him out into the perfect day. (W. M. Statham, M. A.)

Light in the darkness

There is, of course, some specific reference and application intended here, such as will harmonize with the general drift of the psalm. But we cannot fail to notice that this is a general proposition--a broad assertion which covers the whole of life for the persons of whom it is said. And I want now to show how true the text is; and how, being true, it practically works, and holds good, in the different spheres of human existence.

I. Matters of faith--those revealed truths which are to be apprehended by us, and accepted, and turned to perpetual use for guidance, health, salvation. Concerning those truths we may be said to begin in the darkness. And we get into the light--not in an easy, natural, irresistible manner, but--by hints and suggestions at first, by help of broken gleams, and through falling shadows; through doubts and uncertainties, and frequent misconception; by gropings, and hesitations, and discoveries: held often in the restriction of our own narrowness, circumscribed always by necessary limits, liable always to mistakes, and at no time holding the complete and perfect truth. The doubts that may arise, in particular minds, and at particular stages of the development of some human souls, are not to be numbered, can hardly indeed be described, they are so delicate and changeful. Yet to a sensitive mind, to a mind full of spiritual anxiety, they are very distressing. How are you to make light arise in the darkness? And how are you to have the assurance that it is light, and not some fatal splendour as transient as it is misleading? Now, here the principle of this text is of direct application, and of priceless force and value: Unto the upright there ariseth light in the darkness. Sincerity: an honest desire to know the truth: readiness to make any sacrifice in order to the knowledge: obedience to the truth so far as it is known already--these will bring the light when nothing else will bring it. Light is sown for the righteous; and the harvest from Gods sowing never fails. First conceptions and lower knowledge is the seed of the higher; and that again of higher still. Mistakes and misconceptions fall off and die if only there be the fruitful ground of an honest and good heart.

II. Matters of experience. Say then that the chief intellectual difficulties are now solved; or say that they have never existed, and that the Gospel, in much of its Divine simplicity, stands clearly before the apprehension, and, as far as the intellect is concerned in the operation, is received in the faith--what will then be the inward condition? Why, a true faith ought to produce a true feeling. And the feeling ought to be a happy one. Faith in glad tidings ought to make glad hearts. But at this point be sure you do not mistake. Be sure you seek heart-light lawfully. It is fruit, and not root. It is consequence, not cause. Seek first the righteousness of the inward kingdom, and the light will come out of that.

III. Matters of practice. Religion in its organized forms in this world, and in its practical operations, is not exempted from the ordinary laws and vicissitudes of human life. Societies and Christian Churches have their times of darkness, their trials, their disappointments. They fall upon the best methods they can think of to extend the cause--the very truth of God--among men. And you would think that God is almost bound by the terms of His own covenant to lift an endeavour like that quite above the ordinary plane of things, and into a realm of visible clearness and certainty. But no. God has time enough, and He takes it. He takes it, and teaches His people to take it; to take--not their time, which is indolent unfaithfulness, but His time. He educates by trial, by delay, by defeat. Light is sown for the righteous, but, like all living seed, it takes a while to spring. The days of sowing are sometimes chill and dark. The bright harvest days will make amends for all. (A. Raleigh, D.D.)

Light in the darkness to the upright

I. The character of the person to whom this promise is made, The upright man is the honest man, the man of integrity.

1. He hath a serious and hearty sense of God and religion upon his spirit, and is above all things careful to preserve and increase that sense.

2. In his civil conversation--

(1) As a private person, the general rule by which he frames his whole conversation, is such a prudent and diligent care of himself, and his own good, as is not only consistent with, but doth effectually tend to promote the good and happiness of all others that he deals with.

(2) As a magistrate. The great thing he proposes to himself, in taking any office upon him, is the glory of God and the public good.

II. The advantages and privileges that such a man enjoys in evil and dangerous times. Light in the darkness.

1. By light, we may understand light for his guidance and direction; and then the sense is, That in critical and perilous times, the upright man, of all others, will be best enabled to order and manage his affairs.

2. By light, we may understand safety and defence, as the word is sometimes taken in Scripture; and then the sense is, That in evil times the upright man walks most free from danger; he of all others may expect security and protection in a common calamity.

3. By light, we may understand peace and joy (as that likewise is another usual sense of the word), and then the meaning is, That in evil times, let things happen as they will, though it should be the fortune of the upright mail to be oppressed in the crowd; yet this happiness he will always have, that his mind will be at perfect ease and peace. Nothing shall ever discompose him, but in the midst of his sufferings his heart shall be replenished with perpetual Comfort. (Abp. Sharp.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Psa 112:4-5. Unto the upright there ariseth light in darkness — Although he may be subject to many of the troubles and calamities of life, as others are, yet they will be far from making him unhappy, for God will give him all the needful support and comfort in the midst of them, sanctifying them to him, and causing them, in many ways, to work together for his good, and in due time will grant him a happy issue out of them; whereas the wicked sink under their burdens, and their present miseries usher in their eternal destruction. He is gracious, &c. — The good or upright man, of whom he speaks, both in the foregoing and following words: he exercises meekness, sweetness, and gentleness to those that provoke him; forgives offences, pities the instruments of his trouble, and shows mercy to persons in want and misery; while he acts justly and righteously toward all, and will not be prevailed upon, by any temptation, to do any thing dishonest, cruel, or unkind. A good man showeth favour, and lendeth — Gives freely to some, and kindly lends to others, as need, and the difference of men’s conditions, may require. He will guide his affairs — Will maintain and manage his property, or domestic affairs, with discretion — Hebrew, with judgment, so as it is meet and fit, and God requires that they should be managed; not getting his estate unjustly, nor casting it away prodigally, nor withholding it uncharitably from such as need it.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

4. Light in the darkness—A figurative expression for health, and happiness in adversity. See Psa_112:7, and compare Isa_60:2; Psa_97:11; Rom_8:28.

Gracious, and full of compassion—The terms are reproduced from Psa_112:4 of the previous psalm, where they apply to God. Thus godliness is the reflected image of God. In the Hebrew of Exo_34:6, exactly the same words are rendered “gracious and merciful,” where they are descriptive of the character of God. Compassion to the poor and needy, the sinful and unworthy, prompting to a charitable service and distribution of benefits, is honourable to God and his religion.

Jas_1:27. The idea is more fully brought out in the first line of the next verse.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

4. (Psa 112:4) There arises in the darkness light to the upright—kind, and compassionate, and righteous. The figure in the first clause is a natural and common one, denoting relief from deep distress. See above, on Psalm. 1o6. In the last clause we have another instance of the singular way in which terms applied to God in the preceding psalm are copied and applied to man in this. The first two epithets in this clause are employed above in Ps. 111:4. The principle involved may be the same as in Luke 6:36. "Be ye therefore merciful, as your Father also is merciful." Compare Matt. 5:48. To these two epithets is added that of righteous, in the wide sense including both the others. The construction of the sentence is unusual and doubtful; but most probably the second clause sustains the same relation to the other, as in ver. 1; that is to say, it limits and defines the general description upright, by confining it to such as have the qualities expressed by the three adjectives that follow. The alternation of the numbers is familiar where the singular denotes an ideal individual including many real ones.

Joseph Addison Alexander, The Psalms Translated and Explained (1850) — public domain. Text from a community e-Sword module.

112:4-5 The godly imitate God by being generous, compassionate, and righteous (51:1; 111:1-10; 2 Cor 9:9). They lend money to the poor without charging interest (Pss 15:5; 112:9; Exod 22:25).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

The faithful in all their adversities, know that all shall go well with them, for God will be merciful and just.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 4. There ariseth light in the darkness] The upright are always happy; and when tribulations come, God lifts up the light of his countenance upon him, and causes all occurences to work together for his good.

He is gracious, and full of compassion, and righteous.] He enjoys the favour of God; that grace makes him compassionate; and in the general tenor of his conduct he is righteous. From these principles he shows favour (Ps 112:5) to him that needs it; that is, to the real poor he gives of his substance; and others he obliges by lending, they not being utterly in want, but standing in need only of a little present help. But he takes heed to whom he gives and to whom he lends; that in the first case his bounty may be well applied, and in the second he may not oblige the person who only seeks, under the notion of a loan, to appropriate the money borrowed. To prevent evils of this kind he acts prudently, and guides his affairs with discretion, Ps 112:5.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

4 Light ariseth The Hebrew verb זרח, zarach, may be taken intransitively, as I have inserted it in the text, or transitively, as in the marginal reading; in either way the signification is the same. Whichsoever of these translations you adopt, the words are susceptible of a twofold interpretation; either, that as the sun shines on one part of the earth, and all the other parts of it are enveloped in darkness, so God exempts the righteous from the common calamities of human life; or, as day succeeds night, so God, though he permit the hearts of his servants to be in heaviness for a season, will cause a time of calmness and clearness to return to them. If the latter exposition is adopted, then, by darkness, or by the cloudy, and rainy, or stormy season, the prophet means the afflictions to which God subjects his servants for the trial of their patience. The former interpretation appears to be more appropriate, That, when the whole world is overwhelmed with troubles, God’s grace shines upon the faithful, who feel comfortable and happy, because he is propitious towards them. It is thus that their condition is properly distinguished from that which forms the common lot of other men. For the ungodly, however they may exult in prosperity, are, nevertheless, blind in the midst of light, because they are strangers to God’s paternal kindness; and, in adversity, they are plunged into the darkness of death; and, consequently, they never enjoy a season of calm repose. On the contrary, the godly, upon whom the favor of God constantly shines, though liable to the ills incident to humanity, are never overwhelmed with darkness, and hence the propriety of what is here stated, light ariseth to them in darkness If we give to the Hebrew verb an active signification, then, in one respect, the construction of the words will be preferable. For I have no doubt that the prophet intends, as applicable to God, the epithets, gracious, merciful, and just Therefore, if we read it as a neuter verb, light ariseth, then the latter clause of the verse will be the reason for the statement made in the former clause. As to the exposition, that the righteous and humane do not diffuse darkness over the world, as the unrighteous and wicked do; that they do not extract smoke from light, but light from smoke; it must be viewed as nothing else than a perversion of the prophet’s language.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(4) Ariseth . . .—The Hebrew verb is commonly used of the sunrise. (Comp. Psa_97:11; Isa_58:8.) For the good man the darkest night of trouble and sorrow will have a dawn of hope.

He is gracious . . .—The Authorised Version is right in making this a description of the upright man’s character. The construction certainly at first appears strange, since “the upright” is in the plural, while the epithets in this clause resume the singular of Psa_112:3. This may be best explained by treating the first clause of this verse as a familiar proverbial saying, which the poet introduces, as a quotation, without changing the number to suit his own construction.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

4. It is possible to understand this verse of Jehovah, He ariseth as a light in the darkness to the upright, being gracious, &c. But it seems clear from the general tenor of the Psalm that the epithets applied to God in Psa_111:4 are here applied to the godly man. Cp. Mat_5:48; Luk_6:36[71]. The verse may be rendered

[71] The LXX here has ἐλεήμων καὶ οἰκτίρμων, the words used in Mat_5:7, Luk_6:36 : cp. Heb_2:17; Jas_5:11.

There ariseth a light in the darkness for the upright,

(For him that is) gracious, compassionate, and righteous.

Cp. Psa_97:11; and the striking parallel in Isa_58:10, where the dawn of prosperity after the night of trouble is promised as the reward of merciful conduct. But ‘the upright’ is plural, while throughout the Psalm the godly man is spoken of in the singular (Psa_112:2 is not an exception, for the plural there refers to his descendants), and the construction is harsh. It seems best therefore to render,

He ariseth as a light in the darkness for the upright,

Being gracious, compassionate, and righteous.

The ‘upright’ are the poor but godly whom he befriends in their need (Psa_112:5; Psa_112:9), reflecting the attributes of God in his dealings with his fellow-men.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Unto the upright there ariseth light in the darkness,.... Upright ones are sometimes in the darkness of affliction, under divine desertions, without spiritual joy, and in an uncomfortable condition; when on a sudden light arises to them, like break of day, or the morning light: they have deliverance from affliction, and enjoy prosperity; the light of God's countenance is lifted up on them; the sun of righteousness arises upon them with healing in his wings; and spiritual joy and comfort are communicated unto them. It may denote the comforts the people of God have amidst their afflictions and troubles, even while they are in them; and the light they enjoy, while darkness is round about others, like the children of Israel in Egypt: or the suddenness of deliverance from adversity, temporal or spiritual; weeping endures for a night, joy comes in the morning, and at evening time it is light, Psa 30:5.

He is gracious, and full of compassion, and righteous; that is, the Lord is so. Thus the Arabic version,

"the Lord God is merciful and bountiful;''

and the Ethiopic version,

"merciful and compassionate is the Lord, and righteous is our King.''

And because God is the God of all grace, and is able to make it abound to his people, and is compassionate to them in distress, and is just and faithful to his promises; therefore he causes light to arise to them in darkness; and which, on such account, they may believe and expect; see Mic 7:8. Some understand this of the upright man and of his character; that he is "gracious", kind, and bountiful; that he is "full of compassion", tenderhearted, and shows mercy to distressed objects; and is righteous, through Christ, and lives soberly and righteously. This sense agrees both with what goes before, and follows after.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Unto the upright - The just; the pious; the man who fears God.

There ariseth light in the darkness - This is a new form of the blessing which follows the fear of the Lord, or another of the benefits which spring from true religion, and by which the pious man is distinguished from other people. The distinction is not that days of darkness will not come upon him as well as upon others, for he may be sick as others are, he may be bereaved as others are, he may lose his property as others do - since there are general laws that affect mankind in these respects. God has not promised that he will interpose to save his people from these things, but that he will save them in them. The peculiarity in regard to those who fear God is, that these things will not always continue; that they shall not be overwhelmed by them; that it will not be uninterrupted and unmitigated gloom; that the sky shall not be always overcast. Compare Psa 97:11, note; Job 11:17, note.

He is gracious, and full of compassion, and righteous - These words are designed to be applied to the “upright” man, and are intended more fully to designate his character, and to show “why” light shall spring up to him when he is in darkness. It is because his character is “really” pure and holy, so that whatever cloud may come over it for a time, however it may be temporarily obscured, however he may be calumniated by men, or however God may for a time seem to forsake him and to treat him as if he were a bad man, yet ultimately his character will appear as it really is. Light will come in upon the darkness. The clouds will break away. The prejudices against him will be dispersed. Full justice will be done to his character both by man and by God, and the world will see that he is a just and pious man. See the notes at Psa 37:5-6. Every man will ultimately be seen as he is; every man will attain the position, and have the reputation which he “ought” to have.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Unto the upright there ariseth light in the darkness; and although he is subject to the troubles and calamities of this life, as others are, yet God will give him support and comfort in them, and a happy issue out of them, whereas the wicked sink under their burdens, and their present miseries usher in their eternal destruction.

He; either,

1. God. And so this is added as a reason why God causeth light to shine to the upright out of darkness, because the Lord is gracious, &c. Or rather,

2. The good or upright man, of whom he speaks both in the foregoing and following words. So this is either,

1. A reason why God dealeth thus with good men; it is not from a partial and fond affection to them, but because they are such persons to whom God hath engaged himself by promise and covenant to bless them, they are

gracious, & c. Or,

2. As an effect of their affliction and deliverance out of it; thereby they learn to be more merciful, and compassionate, and just, or bountiful to others in want and misery.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Ver. 4. Unto the upright there ariseth light in the darkness. He does not lean to injustice in order to ease himself, but like a pillar stands erect, and he shall be found so standing when the ungodly, who are as a bowing wall and a tottering fence, shall lie in ruins. He will have his days of darkness, he may be sick and sorry, poor and pining, as well as others; his former riches may take to themselves wings and fly away, while even his righteousness may be cruelly suspected; thus the clouds may lower around him, but his gloom shall not last for ever, the Lord will bring him light in due season, for as surely as a good man's sun goes down it shall rise again. If the darkness be caused by depression of spirit, the Holy Ghost will comfort him; if by pecuniary loss or personal bereavement, the presence of Christ shall be his solace; and if by the cruelty and malignity of men, the sympathy of his Lord shall be his support. It is as ordinary for the righteous to be comforted as for the day to dawn. Wait for the light and it will surely come; for even if our heavenly Father should in our last hours put us to bed in the dark, we shall find it morning when we awake.

He is gracious, and full of compassion, and righteous. This is spoken of God in the fourth verse of the hundred and eleventh Psalm, and now the same words are used of his servant: thus we are taught that when God makes a man upright, he makes him like himself. We are at best but humble copies of the great original; still we are copies, and because we are so we praise the Lord, who hath created us anew in Christ Jesus. The upright man is "gracious, "that is, full of kindness to all around him; he is not sour and churlish, but he is courteous to friends, kind to the needy, forgiving to the erring, and earnest for the good of all. He is also "full of compassion"; that is to say, he tenderly feels for others, pities them, and as far as he can assists them in their time of trouble. He does not need to be driven to benevolence, he is brimful of humanity; it is his joy to sympathize with the sorrowing. He is also said to be "righteous": in all his transactions with his fellow men he obeys the dictates of right, and none can say that he goes beyond or defrauds his neighbour. His justice is, however, tempered with compassion, and seasoned with graciousness. Such men are to be found in our churches, and they are by no means so rare as the censorious imagine; but at the same time they are far scarcer than the breadth of profession might lead us to hope. Lord, make us all to possess these admirable qualities.

Ver. 4. Unto the upright there ariseth light in the darkness. The arising of light out of darkness, although one of the most common, is one of the most beautiful, as it is one of the most beneficent natural phenomena. The sunrise is a daily victory of light over darkness. Every morning the darkness flees away. Heavy sleepers in the city are not apt to be very well acquainted with the rising sun. They know the tender beauties of the dawning, and the glories of sunrise by poetical description, or by the word of others. The light has fully come, and the day has long begun its work, especially if it be summer time, before ordinary citizens are awake; and, unless on some rare occasions, the millions of men who, every day, see more or less the fading of the light into the dark, never see the rising of the light out of the dark again; and, perhaps, seldom or never think with what thankfulness and joy it is hailed by those who need itby the sailor, tempest tossed all night, and driven too near the sandbank or the shore; by the benighted traveller lost in the wood, or in the wild, who knows not south from north until the sun shall rise; by the night watcher in the sick room, who hears, and weeps to hear, through the weary night, the moaning of that old refrain of sorrow, "Would God it were morning!" What intensity of sorrow, fear, hope, there may be in that expression, "more than they that watch for the morning; I say, more than they that watch for the morning"! Now I make no doubt that there is at least somewhat of that more intense meaning carried up into the higher region of spiritual experience, and expressed by the text, "Unto the upright there ariseth light in the darkness." ...Sincerity: an honest desire to know the truth: readiness to make any sacrifice in order to the knowledge: obedience to the truth so far as it is known alreadythese will bring the light when nothing else will bring it. Alexander Raleigh, in "The Little Sanctuary and other Meditations, " 1872.

Ver. 4. Unto the upright there ariseth light in the darkness. The great lesson taught by this simile is the connection which obtains between integrity of purpose and clearness of perception, insomuch that a duteous conformity to what is right, is generally followed up by a ready and luminous discernment of what is true. It tells us that if we have but grace to do as we ought, we shall be made to see as we ought. It is a lesson repeatedly affirmed in Scripture, and that in various places both of the Old and New Testament: "The path of the just is as the shining light, that shineth more and more unto the perfect day"; "The righteousness of the upright shall deliver them"; "Light is sown for the righteous, and gladness for the upright in heart"; or still more specifically, "To him that ordereth his conversation aright will I shew the salvation of God." Thomas Chalmers, 1780-1847.

Ver. 4. Unto the upright there ariseth light in the darkness: that is, comfort in affliction. He hath comforted others in affliction, and been light to them in their darkness, as is showed in the latter end of the fourth verse, and in the fifth, and therefore by way of gracious retaliation, the Lord will comfort him in his affliction, and command the light to rise upon him in his darkness. Joseph Caryl.

Ver. 4. Light. Darkness. While we are on earth, we are subject to a threefold "darkness"; the darkness of error, the darkness of sorrow, and the darkness of death. To dispel these, God visiteth us, by his Word, with a threefold "light"; the light of truth, the light of comfort, and the light of life. George Horne.

Ver. 4. Gracious, and full of compassion, and righteous attributes usually applied to God, but here said of "the upright." The children of God, knowing in their own experience that God our Father is "gracious, full of compassion, and righteous, "seek themselves to be the same towards their fellow- men from instinctive imitation of him (Mt 5:45, 48; Eph 5:8; Lu 6:36). A. R. Fausset.

Ver. 4 (whole verse).

1. The upright have their dark times.

2. They shall receive comfort.

3. Their own character will secure this.

Ver. 4 (first clause).

1. The character of the righteous: "upright, " "gracious, "etc.

2. His privilege.

(a) Light as well as darkness.

(b) More light than darkness.

(c) Light in darkness: inward light in the midst of

surrounding darkness. Light seen above, when all is

dark below. Even darkness itself becomes the

harbinger of day. G. R.

Ver. 4 (last clause). A Trinity of excellencies found in true Christians, in Christ, and in God: their union forms a perfect character when they are well balanced. Show how they are exemplified in daily life.

Psalms 112:5*

Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.

Unto the upright there ariseth light in the darkness. God"s Word is "a lantern unto their feet, and a light unto their paths" (Psa_119:105) sufficient under most circumstances to guide their steps aright. When this is not enough, he vouchsafes an inward light to them. (Psa_27:1 Psa_36:9 Isa_58:10 Isa_49:6, etc.) He is gracious, and full of compassion, and righteous. It is a very forced interpretation to understand this as said of Jehovah. The entire subject of the psalm is the righteous, God-like man. In him are reflected shadows of all the Divine qualities.

Light arising in darkness.

I LIGHT DOES SO ARISE. Morning by morning, if only we were astir to see it, the light arises out of the darkness. There comes the paling of the dark, and then the gradual dawn. And the method of it is full of suggestion as to like times of darkness. The light comes because the earth swings itself round into the light. The earth, unlike the people who dwell upon it, is obedient to the Divine law concerning her; and hence, though she be in darkness, she comes out of it in due time by obeying her Creator"s will, and turning towards the light.

II THIS IS TRUE OF OTHER FORMS OF DARKNESS.

1. That of mental perplexity and doubt. This is very prevalent. All thoughtful minds seem doomed to pass through it. The getting at the real truth of things, especially in the matter of religious faith, is not easy. And if doubt be the prompting only of a sincere love of truth, then it is right, and it will be dispersed ere long. But then it often is not so prompted, but springs from quite other motives. The liking to be thought intellectual and mentally capable is often the pure origin of so-called doubt. If a man owns himself a believer, he incurs the risk, in many circles, of being regarded as weak, credulous, and more or less foolish and ridiculous. Yet more, the plea of doubt absolves a man from taking a decisive stand for God. He knows he ought to, but he gets out of the obligation, or thinks he does, by pleading his doubts. And doubt condones sin. Hearty belief brings obligation to self-restraint along with it, but doubt is free from such encumbrance, and is therefore welcomed by the sinful heart as a friend. Light will not arise to such, but the darkness will deepen more and more. But to the upright, the sincere seeker for truth, and who is not doubting because of any lurking liking for what is evil and self-pleasing to him, in due time the light will arise.

2. The state of soul-darkness also. How much of this there is! The faith of Christ ought to make men happy, to fill their souls with light and joy. But it very often fails to do this. The gladness of God"s love seems only conspicuous by its absence in the case of all too many Christians. They are not sure that they are forgiven; they are certain they are very far from being holy; their sanctification is anything but complete; they cannot realize the love of God to them; they walk in darkness, and have little, if any, light; and death is still a terror to them. But are they sincere, true-hearted seekers after God? If so, their light shall arise, in spite of temperament, ill health, bad teaching, earthly care and trouble, and any other of the many causes of soul-darkness. Only let them rest in the Lord, and wait patiently for him.

3. And so, too, when the child of God is in darkness as to the conduct of life. How often we seem unable to make out the right way, to know the right thing to do! It is so in the home, the business, the Church. But again the promise holds good.

III THIS CONDITION IS EVER THE SAME. AS the earth would ever be in the dark if it did not turn round to the light, so will men be unless they turn to the light. Do this in thought, in prayer, in practical obedience, and ere long the darkness will have passed, and the light will shine. S.C.

Advantages of the good in times of calamity.

"Unto the upright there ariseth light in the darkness." The illustration is taken from the beneficent and charitable man. Everybody is ready to help him when trouble assails him. But a widely operating principle is illustrated in his case. The good man always has the best of it in the dark times of life. Spurgeon says, "He does not lean to injustice in order to ease himself, but, like a pillar, stands erect; and he shall be found so standing when the ungodly, who are as a bowing wall and a tottering fence, shall lie in ruins. He will have his days of darkness; he may be sick and sorry, poor and pining, as well as others; his former riches may take to themselves wings and fly away, while even his righteousness may be cruelly suspected; thus the clouds may lower around him, but his gloom shall not last for ever, the Lord will bring him light in due season, for as surely as a good man"s sun goes down, it shall rise again. If the darkness be caused by depression of spirit, the Holy Ghost will comfort him; if by pecuniary loss or personal bereavement, the presence of Christ shall be his solace; and if by the cruelty and malignity of men, the sympathy of the Lord shall be his support." The advantages of the good in times of calamity may be thus indicated

I HE CANNOT BE LEFT ALONE. The self-contained man, who wishes to be left alone in his prosperity, must not wonder if he finds himself alone in his adversity. The dependent man, who leans on God in his success, will surely find that God is there, to be leaned upon, when his time of trouble arises. He who joins himself to God finds himself everywhere with God.

II HE CANNOT LOSE WHAT HE VALUES MOST. All that human calamity can do is to affect our possessions and our circumstances the things that we have; it has no injurious power on the things that we are. Trouble cannot take away our faith in God, our loyalty to God, our joy in God. "The Lord is the Portion of mine inheritance," and no earthly calamity can take him away. "When heart and flesh fail, the Lord is the Strength of my heart, and my Portion forever.

III HE CAN SEE LIGHT AND CHEER WHEN OTHERS CANNOT. Many were distressed about Daniel in the lions" den, but there was light in the darkness for him. St. Paul and Silas were dark enough in the inner prison at Philippi, but there was light in the darkness, and, in the joy of it, they "prayed and sang praises unto God." St. Paul sees such a shining forth on the darkness of his life-troubles, that he can speak of "this light affliction, which is but for a moment, and worketh for us a far more exceeding and eternal weight of glory. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Darkness - In the troubles and calamities of life. He - The upright man.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

He shone a light in the darkness Heb. זרח [the “kal” conjugation], like הזריח, [the “hiph’il” or causative conjugation]. Its midrashic interpretation is that He Himself, so to speak, becomes a light for them, as (above 27:1): “The Lord is my light and my salvation.”

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.