UPDATE – ONLINE BIBLE FOR MACINTOSH
If you can restore your operating system to El Capitan that would be a good way to continue using Online Bible for now.
The Online Bible app is crashing in Sierra due to a new method (or function) Apple has added. Both of the programmers who have been working on this have reached a dead end on finding a work-around for the problem.
Apple support are now listening to our concerns but are not yet responding with a solution. We are working toward a complete re-write of the Macintosh Online Bible but that is a long term fix.
Please send me an email and I will be keeping you informed as we get more information.
SPURGEON’S EXPOSITION OF THE PSALMS
We have the complete Treasury of David available in three formats. It is included in our Online Bible for Windows DVD, both of our Online Bible CDs for Macintosh and in PDF format on the Ages disc, The Charles H. Spurgeon Collection.
Charles Haddon Spurgeon (1834-1892) was born in Essex, England. After preaching his first sermon at the age of 16, he became pastor of the church in Waterbeach at the age of 17. Within a short time he was preaching to more than ten thousand people at each service. His long ministry in London resulted in sixty-three volumes of published sermons and the founding of several orphanages, as well as an evangelical pastors’ college. His most fruitful years of ministry were at the New Park Street and later the Metropolitan Tabernacle pulpit in London. Called the “Prince of Preachers,” he had more than 1,900 sermons published prior to his death. It is estimated that during his lifetime he spoke to 10 million people. More than a century after his death, his sermons and devotional texts continue to challenge and touch Christians and non-Christians alike with their biblical grounding, eloquent text, and simple encouragement.
Of all his writings, the one that is his greatest work is The Treasury of David, composed and polished over the span of nearly half his ministry. First published in weekly installments over a twenty-year period in the London Metropolitan Tabernacle’s periodical, The Sword and the Trowel, completed sections were released volume by volume, until the seventh and final volume was released in 1885. This incomparable commentary on the Psalms has been prized by Christians ever since.
Within a decade more than 120,000 sets had been sold. The Treasury of David is a superb literary achievement. Eric Hayden, pastor of the Metropolitan Tabernacle a century after Spurgeon’s ministry began there, calls this work “Spurgeon’s magnum opus.”
Spurgeon’s comprehensive commentary on every verse of the Psalms is extremely insightful, and by itself it would have been rich enough for posterity. But there’s much more in The Treasury of David. You’ll find a wealth of illuminating extracts and quotes from hundreds of commentators, both contemporaries of Spurgeon as well as the great Puritan expositors of the seventeenth and eighteenth centuries. Preachers and teachers will appreciate the homiletic hints on almost every verse, concise sermon outlines, and provocative seed thoughts. Useful bibliographies and an index of authors offer more practical help.
Whether you are teaching on the Psalms, studying them for personal devotions, or simply intrigued by the writings of Spurgeon, you will enjoy this splendid classic.
Cyril J. Barber in The Minister’s Library calls it “A classic in its field. Richly rewarding, deeply devotional, and pleasingly relevant. It provides not only the thoughts of the great ‘Prince of Preachers’, but also an abundance of quotations taken from the writings of those who have preceded him in the ministry of the Word.”
Charles Haddon Spurgeon is even today one of the most loved authors. The Treasury of David, I would say, is Spurgeon’s best work. It is one of the best resources on the Book of Psalms. Spurgeon not only gives us his own comments on the Psalms, but also quotes plenty of other theologians. It is a must have for anyone who loves the Psalms.
For each Psalm, Spurgeon offers verse-by-verse commentary, followed by detailed explanatory notes, quotations, and sayings for each verse. Each Psalm also contains suggestions for preaching and teaching, including illustrations, themes, and other tips. That makes The Treasury of David one of the most useful commentaries for pastors and teachers ever written on the Psalms.
EXCERPTS FROM SPURGEON’S PREFACE
The delightful study of the Psalms has yielded me boundless profit and ever growing pleasure; common gratitude constrains me to communicate to others a portion of the benefit, with the prayer that it may induce them to search further for themselves. That I have nothing better of my own to offer upon this peerless book is to me matter of deepest regret; that I have anything whatever to present is subject for devout gratitude to the Lord of grace. I have done my best, but, conscious of many defects, I heartily wish I could have done far better.
The Exposition here given is my own. I consulted a few authors before penning it, to aid me in interpretation and arouse my thoughts; but, still I can claim originality for my comments, at least so I honestly think. Whether they are better or worse for that, I know not; at least I know I have sought heavenly guidance while writing them, and therefore I look for a blessing on the printing of them.
The Hints to the Village Preacher are very simple, and an apology is due to my ministerial readers for inserting them, but I humbly hope they may render assistance to those for whom alone they are designed, viz., lay preachers whose time is much occupied, and whose attainments are slender.
Should this first volume meet with the approbation of the judicious, I shall hope by God’s grace to continue the work as rapidly as I can consistently with the research demanded and my incessant pastoral duties. Another volume will follow in all probability in twelve months’ time, if life be spared and strength be given.
C. H. Spurgeon Clapham, December, 1869.
To give you a sense of the structure and the tremendous amount of content included, this is a quote from only one verse – Psalm 1:1
TITLE. This Psalm may be regarded as THE PREFACE PSALM, having in it a notification of the contents of the entire Book. It is the psalmists’s desire to teach us the way to blessedness, and to warn us of the sure destruction of sinners. This, then, is the matter of the first Psalm, which may be looked upon, in some respects, as the text upon which the whole of the Psalms make up a divine sermon.
DIVISION. This Psalm consists of two parts: in the first (Ps 1:1-3) David sets out wherein the felicity and blessedness of a godly man consisteth, what his exercises are, and what blessings he shall receive from the Lord. In the second part (Ps 1:4-6) he contrasts the state and character of the ungodly, reveals the future, and describes, in telling language, his ultimate doom.
Ver. 1. BLESSED – see how this Book of Psalms opens with a benediction, even as did the famous Sermon of our Lord upon the Mount! The word translated “blessed” is a very expressive one. The original word is plural, and it is a controverted matter whether it is an adjective or a substantive. Hence we may learn the multiplicity of the blessings which shall rest upon the man whom God hath justified, and the perfection and greatness of the blessedness he shall enjoy. We might read it, “Oh, the blessednesses!” and we may well regard it (as Ainsworth does) as a joyful acclamation of the gracious man’s felicity. May the like benediction rest on us!
Here the gracious man is described both negatively (Ps 1:1) and positively (Ps 1:2). He is a man
who does not walk in the counsel of the ungodly. He takes wiser counsel, and walks in the commandments of the Lord his God. To him the ways of piety are paths of peace and pleasantness. His footsteps are ordered by the Word of God, and not by the cunning and wicked devices of carnal men. It is a rich sign of inward grace when the outward walk is changed, and when ungodliness is put far from our actions. Note next,
he standeth not in the way of sinners. His company is of a choicer sort than it was. Although a sinner himself, he is now a blood washed sinner, quickened by the Holy Spirit, and renewed in heart. Standing by the rich grace of God in the congregation of the righteous, he dares not herd with the multitude that do evil. Again it is said,
nor sitteth in the seat of the scornful. He finds no rest in the atheist’s scoffings. Let others make a mock of sin, of eternity, of hell and heaven, and of the Eternal God; this man has learned better philosophy than that of the infidel, and has too much sense of God’s presence to endure to hear His name blasphemed. The seat of the scorner may be very lofty, but it is very near to the gate of hell; let us flee from it, for it shall soon be empty, and destruction shall swallow up the man who sits therein. Mark the gradation in the first verse:
He walketh not in the counsel of the ungodly,
Nor standeth in the way of sinners,
Nor SITTETH in the SEAT of SCORNFUL.
When men are living in sin they go from bad to worse. At first they merely walk in the counsel of the careless and ungodly, who forget God – the evil is rather practical than habitual – but after that, they become habituated to evil, and they stand in the way of open sinners who wilfully violate God’s commandments; and if let alone, they go one step further, and become themselves pestilent teachers and tempters of others, and thus they sit in the seat of the scornful. They have taken their degree in vice, and as true Doctors of Damnation they are installed, and are looked up to by others as Masters in Belial. But the blessed man, the man to whom all the blessings of God belong, can hold no communion with such characters as these. He keeps himself pure from these lepers; he puts away evil things from him as garments spotted by the flesh; he comes out from among the wicked, and goes without the camp, bearing the reproach of Christ. O for grace to be thus separate from sinners.
EXPLANATORY NOTES AND QUAINT SAYINGS
Whole Psalm. As the book of the Canticles is called the Song of Songs by a Hebraism, it being the most excellent, so this Psalm may not unfitly be entitled, the Psalm of Psalms, for it contains in it the very pith and quintessence of Christianity. What Jerome saith on St. Paul’s epistles, the same may I say of this Psalm; it is short as to the composure, but full of length and strength as to the matter. This Psalm carries blessedness in the front piece; it begins where we all hope to end: it may well be called a Christian’s Guide, for it discovers the quicksands where the wicked sink down in perdition, and the firm ground on which the saints tread to glory. Thomas Watson’s Saints Spiritual Delight, 1660.
Whole Psalm. This whole Psalm offers itself to be drawn into these two opposite propositions: a godly man is blessed, a wicked man is miserable; which seem to stand as two challenges, made by the prophet: one, that he will maintain a godly man against all comers, to be the only Jason for winning the golden fleece of blessedness; the other, that albeit the ungodly make a show in the world of being happy, yet they of all men are most miserable. Sir Richard Baker, 1640
Whole Psalm. I have been induced to embrace the opinion of some among the ancient interpreters (Augustine, Jerome, etc.), who conceive that the first Psalm is intended to be descriptive of the character and reward of the JUST ONE, i.e. the Lord Jesus. John Fry, B.A., 1842
Ver. 1. The psalmist saith more to the point about true happiness in this short Psalm than any one of the philosophers, or all of them put together; they did but beat the bush, God hath here put the bird into our hand. John Trapp, 1660
Ver. 1. Where the word blessed is hung out as a sign, we may be sure that we shall find a godly man within. Sir Richard Baker.
Ver. 1. The seat of the drunkard is the seat of the scornful. Matthew Henry, 1662-1714
Ver. 1. “Walketh NOT .NOR standeth . NOR sitteth,” etc. Negative precepts are in some cases more absolute and peremptory than affirmatives; for to say, “that hath walketh in the counsel of the godly,” might not be sufficient; for, he might walk in the counsel of the godly, and yet walk in the counsel of the ungodly too; not both indeed at once, but both at several times; where now, this negative clears him at all times. Sir Richard Baker.
Ver. 1. The word האישׁ is emphatic, that man; that one among a thousand who lives for the accomplishment of the end for which God created him. Adam Clarke, 1844
Ver. 1. “That walketh not in the counsel of the ungodly.” Mark certain circumstances of their differing characters and conduct.
1. The ungodly man has his counsel.
2. The sinner has his way; and
3. The scorner has his seat.
The ungodly man is unconcerned about religion; he is neither zealous for his own salvation nor for that of others; and he counsels and advises those with whom he converses to adopt his plan, and not trouble themselves about praying, reading, repentance, etc., etc.; “there is no need for such things; live an honest life, make no fuss about religion, and you will fare well enough at last.” Now “blessed is the man who walks not in this man’s counsel,” who does not come into his measures, nor act according to his plan.
The sinner has his particular way of transgressing; one is a drunkard, another dishonest, another unclean. Few are given to every species of vice. There are many covetous men who abhor drunkenness, many drunkards who abhor covetousness; and so of others. Each has his easily besetting sin; therefore, says the prophet, “Let the wicked forsake HIS WAY.” (Isa 55:7) Now, blessed is he who stands not in such a man’s WAY.
The scorner has brought, in reference to himself, all religion and moral feeling to an end. He has sat down – is utterly confirmed in impiety, and makes a mock at sin. His conscience is seared, and he is a believer in all unbelief. Now, blessed is the man who sits not down in his SEAT. Adam Clarke., 1844
Ver. 1. In the Hebrew, the word “blessed” is a plural noun, ashrey (blessednesses), that is, all blessednesses are the portion of that man who has not gone away, etc.; as though it were said, “All things are well with that man who,” etc. Why do you hold any dispute? Why draw vain conclusions? If a man has found that pearl of great price, to love the law of God and to be separate from the ungodly, all blessednesses belong to that man; but, if he does not find this jewel, he will seek for all blessednesses but will never find one! For as all things are pure unto the pure, so all things are lovely unto the loving, all things good unto the good; and, universally, such as thou art thyself, such is God himself unto thee, though he is not a creature. He is perverse unto the perverse, and holy unto the holy. Hence nothing can be good or saving unto him who is evil: nothing sweet unto him unto whom the law of God is not sweet. The word “counsel” is without doubt here to be received as signifying decrees and doctrines, seeing that no society of men exists without being formed and preserved by decrees and laws. David, however, by this term strikes at the pride and reprobate temerity of the ungodly. First, because they will not humble themselves so far as to walk in the law of the Lord, but rule themselves by their own counsel. And then he calls it their “counsel,” because it is their prudence, and the way that seems to them to be without error. For this is the destruction of the ungodly – their being prudent in their own eyes and in their own esteem, and clothing their errors in the garb of prudence and of the right way. For if they came to men in the open garb of error, it would not be so distinguishing a mark of blessedness not to walk with them. But David does not here say, “in the folly of the ungodly,” or “in the error of the ungodly”; and therefore he admonishes us to guard with all diligence against the appearance of what is right, that the devil transformed into an angel of light does not seduce us by his craftiness. And he contrasts the counsel of the wicked with the law of the Lord, that we may learn to beware of wolves in sheep’s clothing, who are always ready to give counsel to all, to teach all, and to offer assistance unto all, when they are of all men least qualified to do so. The term “stood” descriptively represents their obstinacy, and stiff neckedness, wherein they harden themselves and make their excuses in words of malice, having become incorrigible in their ungodliness. For “to stand,” in the figurative manner of Scripture expression, signifies to be firm and fixed: as in Ro 14:4, “To his own master he standeth or falleth: yea, he shall be holden up, for God is able to make him stand.” Hence the word “column” is by the Hebrew derived from their verb “to stand,” as is the word statue among the Latins. For this is the very self excuse and self hardening of the ungodly – their appearing to themselves to live rightly, and to shine in the eternal show of works above all others. With respect to the term “seat,” to sit in the seat, is to teach, to act the instructor and teacher; as in Mt 23:2, “The scribes sit in Moses’ chair.” They sit in the seat of pestilence, who fill the church with the opinions of philosophers, with the traditions of men, and with the counsels of their own brain, and oppress miserable consciences, setting aside, all the while, the word of God, by which alone the soul is fed, lives, and is preserved. Martin Luther, 1536-1546.
Ver. 1. “The scornful.” Peccator cum in profundum venerit contemnet – when a wicked man comes to the depth and worst of sin, he despiseth. Then the Hebrew will despise Moses (Ex 2:14), “Who made thee a prince and a judge over us?” Then Ahab will quarrel with Micaiah (1Ki 22:18), because he doth not prophecy good unto him. Every child in Bethel will mock Elisha (2Ki 2:23), and be bold to call him “bald pate.” Here is an original drop of venom swollen to a main ocean of poison: as one drop of some serpents’ poison, lighting on the hand, gets into the veins, and so spreads itself over all the body till it hath stifled the vital spirits. God shall “laugh you to scorn,” (Ps 2:4), for laughing Him to scorn; and at last despise you that have despised him in us. That which a man spits against heaven, shall fall back on his own face. Your indignities done to your spiritual physicians shall sleep in the dust with your ashes, but stand up against your souls in judgment. Thomas Adams, 1614.
HINTS TO THE VILLAGE PREACHER
Ver. 1. May furnish an excellent text upon “Progress in Sin,” or “The Purity of the Christian,” or “The Blessedness of the Righteous.” Upon the last subject speak of the believer as BLESSED —
1. By God;
2. In Christ;
3. With all blessings;
4. In all circumstances;
5. Through time and eternity;
6. To the highest degree.
Ver. 1. Teaches a godly man to beware, (1) of the opinions, (2) of the practical life, and (3) of the company and association of sinful men. Show how meditation upon the Word will assist us in keeping aloof from these three evils.
Ver. 1. The insinuating and progressive nature of sin. J. Morrison.
Ver. 1. in connection with the whole Psalm. The wide difference between the righteous and the wicked.
WORKS UPON THE FIRST PSALM
The Way to Blessedness: a Commentary on the First Psalm. By Phineas Fletcher. London. 1632
A Discourse about the State of True Happiness, delivered in certain Sermons in Oxford, and at Paul’s Cross. By Robert Bolton. London. 1625
David’s Blessed Man; or, a Short Exposition on the First Psalm, directing a Man to True Happiness. By Samuel Smith, preacher of the Word at Prittlewell in Essex. 1635 (Reprinted in Nicol’s Series of Commentaries.)
Meditations ad Disquisitions upon the First Psalm of David. — Blessed is the Man. By Sir Richard Baker, Knight. London. 1640 (The same volume contains Meditations upon “Seven Consolatorie Psalms of David,” namely, 23, 27, 30, 84, 103, and 116.)
The Christian on the Mount; or a Treatise concerning Meditation; wherein the necessity, usefulness, and excellency of Meditation are at large discussed. By Thomas Watson. 1660.