(3) And he.--Better, So is he. For the image so forcible in an Eastern clime, where vegetation depends on proximity to a stream, comp. Psalm 52:8; Psalm 92:12; Isaiah 44:4; and its development in Jeremiah 17:7-8. The full moral bearing of the image appears in our Lord's parabolic saying, "a good tree cannot bring forth corrupt fruit, nor an evil tree good fruit." The physical growth of a tree has in all poetry served as a ready emblem of success, as its decay has of failure. (Recall Wolsey's comment on his fall in Shakespeare's Henry VIII.) Nor has the moral significance of vegetable life been ignored. "If," says a German poet, "thou wouldest attain to thy highest, go look upon a flower, and what that does unconsciously do thou consciously." In Hebrew poetry a moral purpose is given to the grass on the mountain side and the flower in the field, and we are taught that "there is not a virtue within the widest range of human conduct, not a grace set on high for man's aspiration, which has not its fitting emblem in vegetable life."--Bible Educator, ii, p. 179.
For the general comparison of a righteous man to a tree, comp. Psalm 3:8 (the olive), Psalm 128:3 (vine); Hosea 14:6 (olive and cedar). Naturally the actual kind of tree in the poet's thought interests us. The oleander suggested by Dean Stanley (Sinai and Palestine, 146), though answering the description in many ways, fails from its want of fruit to satisfy the principal condition. For, as Bishop Hall says, "Look where you will in God's Book, you shall never find any lively member of God's house, any true Christian, compared to any but a fruitful tree." Probably the palm meets all the conditions best. (Comp. Psalm 92:12.)
The last clause, "Whatsoever he doeth, it shall," &c, is obscure in construction. The best rendering is, all that he doeth he maketh to prosper, which may mean either "the righteous man carries out to a successful end all his enterprises," or "all that he begins he brings to a maturity."
Verse 3. - And he shall be like a tree planted by the rivers of water. The comparison of a man to a. tree is frequent in the Book of Job (Job 8:16, 17; 14:7-10; 15:32, 33, etc.), and occurs once in the Pentateuch (Numbers 24:6). We find it again in Psalm 92:12-14, and frequently in the prophets. The "rivers of water" spoken of (פַּלְגַ־מָיִם) are undoubtedly the "streams" (Revised Version) or "canals of irrigation" so common both in Egypt and in Babylonia, by which fruit trees were planted, as especially date-palms, which need the vicinity of water. That such planting of trees by the waterside was known to the Israelites is evident, both from this passage and from several others, as Numbers 24:6; Ecclesiastes 2:5; Jeremiah 17:8; Ezekiel 17:5, 8, etc. It is misplaced ingenuity to attempt to decide what particular tree the writer had in his mind, whether the palm, or the oleander, or any other, since he may not have been thinking of any particular tree. That bringeth forth his fruit in his season. Therefore not the oleander, which has no fruit, and is never planted in the East, but grows naturally along the courses of streams. His leaf also shall not wither. Compare the contrary threat of Isaiah against the wicked of his time, "Ye shall be as an oak whose leaf fadeth, and as a garden that hath no water" (Isaiah 1:30). And whatsoever he doeth shall prosper; rather, perhaps, in whatsoever he doeth he shall prosper.
1:1-3 To meditate in God's word, is to discourse with ourselves concerning the great things contained in it, with close application of mind and fixedness of thought. We must have constant regard to the word of God, as the rule of our actions, and the spring of our comforts; and have it in our thoughts night and day. For this purpose no time is amiss.
And he shall be like a tree planted by the rivers of water,.... Or, "for then shall he be", &c. as Alshech renders the words; and the Hebrew "vau" is often used for "then" (q). As Psalm 1:1 describe the man who is blessed, this points at his blessedness, and shows and proves him to be an happy man; for he is comparable to a "tree": not to a dry tree, or a tree without fruit, or whose fruit is withered, but to a fruitful tree, a green and flourishing one; green olive tree, or a palm tree, or a cedar in Lebanon; to which David compares himself and the righteous, Psalm 52:8; and here such an one is compared to a tree "planted"; not to one that grows of itself, a wild tree, a tree of the wood; but to one that is removed from its native place and soil, and planted elsewhere; and so designs such who are broken off of the wild olive tree, and are grafted into the good olive tree; who are planted in Christ Jesus, and in the church, the house of the Lord; of which transplantation the removal of Israel into Canaan's land was an emblem, Psalm 80:8; and such a spiritual plantation is of God the husbandman; whose planting the saints are efficiently, Isaiah 60:21. And it is owing to the word, the ingrafted word, James 1:21, which is the means of this ingrafture, and to the ministers of it instrumentally; some of whom plant, and others water, 1 Corinthians 3:6. Moreover, the happy man before described is like a tree that is situated "by the rivers of water", or "divisions" (r) and rivulets of water; which running about the plants, make them very fruitful and flourishing; see Ezekiel 31:4; and which may intend the river of the love of God, and the streams of it, the discoveries and applications of it to regenerate persons; and also the fulness of grace in Christ, who is the fountain of gardens, the well of living waters and streams from Lebanon, to revive, refresh, supply, and comfort his people, Sol 4:15; as well as the graces of the Spirit of God, which are near the saints, and like rivers of water flow out of them that believe in Christ, John 7:38; to which may be added the word and ordinances of the Gospel, which are the still waters, to which they are invited and led, and by which and with which they are greatly refreshed, and made fruitful. Arama interprets it of the waters of the law; it is best to understand it of the Gospel; see Isaiah 55:1; it follows,
that bringeth forth his fruit in his season; and so appears to be a tree of righteousness, filled with the fruits of righteousness, the graces of the Spirit, and good works; which are brought forth by him under the influence of grace, as he has opportunity, and according to the measure of grace bestowed. His leaf also shall not wither; neither tree, nor fruit, nor leaf shall wither, but shall be always green; which is expressive of the saints' perseverance: the reasons of which are, they are ingrafted in Christ the true vine, and abide in him, from whom they have their sap, nourishment, and fruit, John 15:1; they are rooted and built up in him, and established in the faith of him; and so they hold fast the profession of it without wavering;
and whatsoever he doth shall prosper; meaning not so much in things temporal, of which Arama interprets it, for in these the good man does not always succeed, but in things spiritual: whatever he does in faith, from love, to the glory of God, and in the name of Christ, prospers; yea, those things in which he is concerned, that are adverse, and seem for the present to be against him, in the issue work for good to him: in short, such a man is blessed with grace here, and glory hereafter; and therefore must needs be an happy man.
(q) Vid. Noldii Concord. Part. Ebr. p. 308. (r) "juxta divisiones"; Musculus, Hammond; so Ben Melech.
For the general comparison of a righteous man to a tree, comp. Psalm 3:8 (the olive), Psalm 128:3 (vine); Hosea 14:6 (olive and cedar). Naturally the actual kind of tree in the poet's thought interests us. The oleander suggested by Dean Stanley (Sinai and Palestine, 146), though answering the description in many ways, fails from its want of fruit to satisfy the principal condition. For, as Bishop Hall says, "Look where you will in God's Book, you shall never find any lively member of God's house, any true Christian, compared to any but a fruitful tree." Probably the palm meets all the conditions best. (Comp. Psalm 92:12.)
The last clause, "Whatsoever he doeth, it shall," &c, is obscure in construction. The best rendering is, all that he doeth he maketh to prosper, which may mean either "the righteous man carries out to a successful end all his enterprises," or "all that he begins he brings to a maturity."
that bringeth forth his fruit in his season; and so appears to be a tree of righteousness, filled with the fruits of righteousness, the graces of the Spirit, and good works; which are brought forth by him under the influence of grace, as he has opportunity, and according to the measure of grace bestowed. His leaf also shall not wither; neither tree, nor fruit, nor leaf shall wither, but shall be always green; which is expressive of the saints' perseverance: the reasons of which are, they are ingrafted in Christ the true vine, and abide in him, from whom they have their sap, nourishment, and fruit, John 15:1; they are rooted and built up in him, and established in the faith of him; and so they hold fast the profession of it without wavering;
and whatsoever he doth shall prosper; meaning not so much in things temporal, of which Arama interprets it, for in these the good man does not always succeed, but in things spiritual: whatever he does in faith, from love, to the glory of God, and in the name of Christ, prospers; yea, those things in which he is concerned, that are adverse, and seem for the present to be against him, in the issue work for good to him: in short, such a man is blessed with grace here, and glory hereafter; and therefore must needs be an happy man.
(q) Vid. Noldii Concord. Part. Ebr. p. 308. (r) "juxta divisiones"; Musculus, Hammond; so Ben Melech.