THE WAY OF THE RIGHTEOUS

INTRODUCTION

TEXT: Psalm 1:1-6 (ESV) 1 Blessed is the man who walks not in the counsel of the wicked, nor stands in the way of sinners, nor sits in the seat of scoffers; 2 but his delight is in the law (tôrâ) of the LORD, and on his law (tôrâ) he meditates day and night. 3 He is like a tree planted by streams of water that yields its fruit in its season, and its leaf does not wither. In all that he does, he prospers. 4 The wicked are not so, but are like chaff that the wind drives away. 5 Therefore the wicked will not stand in the judgment, nor sinners in the congregation of the righteous; 6 for the LORD knows the way of the righteous, but the way of the wicked will perish.

Psalm 1 maps the future as a choice between one of two different paths. Two paths are characterized by the character of the people who tread them, not by their terrain or geography (cf. Matthew 7:14: “The gate is narrow and the road is hard”).

1. Cf. Matthew 7:13-29: Word of the Lord Jesus about “Choices:”

7:13-14 Two paths - The righteous enter narrow gate, narrow way that leads to life.

7:15-20 Two trees - The righteous are known by their good fruits.

7:21-23 Two claims - The righteous do the will of the Father who is in Heaven.

7:24-27 Two houses - The righteous have house built on the Rock.

2. The choice is ours. Blessedness is a choice, but to be blessed, one must by faith obey the conditions; he must pursue the way of blessedness as described in this Psalm.

3. Down one path walk the wicked, sinners, and scoffers. Their eventual destination is judgment and unhappiness. Down the other path march the righteous, who bring with them the Torah of the Lord. Their end is happy, because they journey under the protection of the Lord.

9. The poem consists of four stanzas that builds on this basic contrast between the righteous and the wicked, including several related contrasts:

between the luscious tree and the dried chaff;

between the many wicked and the solitary righteous;

between advice of sinners and the commandments of the Lord.

This contrast is exploited by means of a chiastic structure:

St. 1 The way of the wicked (v. 1)

St. 2 The Torah of the Lord (v. 2)

St. 3 The prosperity found in Torah (v. 3)

St. 4 The judgment of the wicked (vv. 4-6)

10. In the OT scriptures, the law (Torah) and prophecy are fundamental to the spiritual life. The first two psalms touch respectively on these two points:

Psalm 1 exemplifies proper attitude toward the Law of the Lord.

Psalm 2 gives the essence of prophecy and indicates what place it plays in the life of a believer.

11. The closing verse of the psalm places an exclamation mark on the basic contrast between the ways of the wicked and the righteous, which serves as the “theological axis” around which the basic contrast swings.

12. As previously noted, this psalm is an instructional psalm. Because of this classification, the suggestion has been made that the psalm should be understood as having originated in an educational setting, from whence it made its way into the cultic liturgy. But any original context in which this psalm may have functioned has been obscured by one clear fact: in its scriptural context, the psalm introduces the book of Psalms. The placement of this wisdom psalm at the front of the Psalter is not an accident.

13. Together with the second psalm, Psalm 1 functions as a two-part introduction to the Psalter. Because of this, its message of the two paths has significance beyond the mere boundaries of Psalm 1. The reader is invited to read the entire book of Psalms as a guide to life in God — a life that the psalm describes as happy. Likewise, because the key characteristic of the happy life is depicted as a constant meditation on God’s torah, the book of Psalms itself is commended to the reader as torah.

14. Blessing is pronounced on the Righteous One whose delight; his will, desire, affection, every motive in his heart, and every moving principle in his soul, are on the side of God and his truth. He takes up Word of the Lord as rule of his life; he brings all his actions and affections to this holy standard.

These things build, develop, make fruitful, and give the means for happiness through trust and fellowship with God.

15. But, there are certain things that will corrupt, tear down and destroy righteous character. but only on those who comply with certain divine demands or spiritual qualities.

This is the message of this Psalm. Now, what are those things?

First, we see the character of the Righteous One . . .

16. Man’s spiritual life set forth negatively and positively, inwardly and externally, figuratively and literally. Summarizes all that is to follow in the rest of the Psalms, and, in the rest of Scripture.

17. Note how this Psalm drives home its truth by the use of contrasts.

I. THE CHARACTER OF THE RIGHTEOUS ONE (1:1)

1. 1:1 Blessed (‘esher) is the man who walks not in the counsel of the wicked (rāshāʿ), nor stands in the way of sinners (ḥaṭṭāʾ), nor sits in the seat of scoffers;

2. First, the character of the Righteous One . . . Blessing (אֶש ֶר ‘esher), from root verb (‘ashar) is pronounced on the Righteous One whose delight; will, desire, affection, every motive in his heart, and every moving principle in his soul, are on the side of God and his truth.

An intensive plural, emphasizing multiplicity of blessings, happiness to those who fulfill the conditions. Lit. “Oh how very happy is the man.” “Oh the blessednesses, or blessings.”

3. The very happy state of the man whose life has the right roots. The Word of God is the rule of his life; all his actions and affections build, develop, make fruitful, and give the means for happiness through trust and fellowship with God.

4. In 1:1-2 the virtues (3 perfects) depicted are to be thought of as embodying the whole course of a man’s life

5. A. “Walks” (hālak) = “to go straight, go forward, advance, set right.” “shapes his conduct.” The righteous one is the one who walks in a straight path:

Proverbs 9:6 (ESV) Wisdom “Leave your simple ways, and live, and walk (‘ashar “go straight”) in the way of understanding.”

Proverbs 4:14 (ESV) Do not enter the path of the wicked, and do not walk (‘ashar) in the way of the evil.

1:6 “for the LORD knows the way of the righteous”

6. B. nor stands (‘amadh)

7. C. nor sits (yashabh)

8. Then, continuing the same description, the imperfect yehgeh, “he keeps pondering.” That brings the description up to the present and may be said to involve all of the future of a mans life as well.

9. Cf. Matthew 7:13-14 - Choice between two paths not characterized by terrain or geography, but by the character of the people who tread them. The righteous enter narrow gate, narrow way that leads to life.

10. Isaiah 1:16-17 (ESV) 16 Wash yourselves; make yourselves clean; remove the evil of your deeds from before my eyes; cease to do evil (rāʿaʿ wickedly), 17 learn to do good (yāṭab well); seek justice (mishpāṭ), correct (‘ashar) oppression; bring justice to the fatherless, plead the widow’s cause. Ie. correcting false rulers so they will go straight through learning and advancing in the Word.

Micah 6:8 (ESV) He has told you, O man, what is good (ṭôb well); and what does the LORD require of you but to do justice (mishpāṭ), and to love kindness (ḥesed), and to walk (yālak) humbly with your God?

Genesis 4:7 (ESV) If you do well (yāṭab), will you not be accepted? And if you do not do well (yāṭab), sin (ḥaṭṭāʾt) is crouching at the door. Its desire is for you, but you must rule over it.”

11. Not legalistic obedience to a set of rules, principles, as formula or prescription, but a faithful obedience thru fellowship with The Lord and growth in the Word of God.

12. The believer’s blessings, the increase of their capacity to appreciate the Lord, and their capacity for happiness is directly proportional to their knowledge and application of the Word.

Isaiah 55:11 (ESV) so shall my word be that goes out from my mouth; it shall not return to me empty, but it shall accomplish that which I purpose, and shall succeed in the thing for which I sent it.

13. “how blessed is the man who …” introduces us to the person who is so blessed, one who has the qualities of life which lead to blessedness. A beatitude pronouncing blessing upon a certain kind of person, the one obeys the actions of this passage. Not unconditional pronouncement, it is conditional!

14. Passage is not speaking about not complying with a special formula, or complying with a system of works or self- righteousness, to experience blessedness.

Instead, beautitude promises blessing to those whose lives are characterized by certain qualities as the outcome of faith and relationship with God.

15. Proverbs 3:5-6 (ESV) 5 Trust in the LORD with all your heart, and do not lean on your own understanding. 6 In all your ways acknowledge him, and he will make straight your paths.

Trust in the Lord and He will give you the desires of your heart.

II. THE CONDUCT OF THE RIGHTEOUS ONE (1:1)

1. Psalm 1:1 (ESV) Blessed is the man who walks not in the counsel of the wicked (rāshāʿ), nor stands in the way of sinners (ḥaṭṭāʾ), nor sits in the seat of scoffers ();

2. We have seen the character of, and the blessing pronounced on the righteous one . . a discriminating person: the Righteous One who takes up Word of the Lord as rule of his life; brings all his actions and affections to this holy standard. “ . . walks not in the counsel of the wicked, nor stands in the way of sinners, nor sits in the seat of scoffers.”

3. The message of this Psalm is that there are certain things that will corrupt, tear down and destroy righteous character . . Now, what are those things?

4. Interesting that happiness is first pictured in terms of negatives - what a man must not do. Wrong conduct in most manifold forms surround us on every hand and we are continually under necessity of taking a position ever against it. Ie. Sin abounds and must be shunned. Cf ten commandments are primarily negatives.

5. “Man” (Hebrew ʾîsh) - often pluralized in translations as “those” to avoid exclusive male language - but rendered as the one, to preserve the singular number of the noun.

6. Important because the singular one is contrasted with three plural nouns: the wicked, sinners, and scoffers. The opening verse sets up an image of conflict, pathways of conflict:

Proverbs 4:14 (ESV) Do not enter the path of the wicked, and do not walk (‘ashar) in the way of the evil.

7. Often in Bible, one is set up against three — wicked, sinners, and scoffers. This mismatched equation is then multiplied because each of those three is not a single person but a group.

8. Effect: deepens contrast between the way of the righteous and way of the wicked: not only are the two ways distinguished by who travels down them, but by how many travel down.

9. The way of the righteous is the road less traveled; not an easy or popular choice to make. One who walks in the way of the righteous must struggle against the traffic, buffeting against the currents of peer pressure and group-think. Yet in spite of this, it is still the way of happiness.

10. Psalms 1 - 5, subject is a contrast between the position, the character, and prospects of the righteous and of the wicked.

11. A portrait, a future map, of two ways of life = choice between one of two different ways of life open to us . . the way of the righteous and the way of the wicked.

12. Cf. Matthew 7:13-29: Word of the Lord Jesus about “Choices:”

7:13-14 Two paths - The righteous enter narrow gate, narrow way that leads to life.

7:15-20 Two trees - The righteous are known by their good fruits.

7:21-23Two claims - The righteous do the will of the Father who is in Heaven.

7:24-27 Two houses - The righteous have house built on the Rock.

III. THE CONFLICTS OF THE RIGHTEOUS ONE (1:1)

1. Psalm 1:1 (ESV) Blessed is the man who walks not in the counsel of the wicked (rāshāʿ), nor stands in the way of sinners (ḥaṭṭāʾ), nor sits in the seat of scoffers ();

2. “Man” (Hebrew ʾîsh) - often pluralized in translations as “those” to avoid exclusive male language - but rendered as the one, to preserve the singular number of the noun.

3. An image of conflict: the singular one is contrasted with three plural nouns: the wicked, sinners, and scoffers. The pathways of conflict:

Proverbs 4:14 (ESV) Do not enter the path of the wicked, and do not walk (‘ashar) in the way of the evil.

4. Often in the Bible’s wisdom literature, the one is set up against three — wicked, sinners, and scoffers. This already mismatched equation is then multiplied because each of those three is not a single person but a group.

5. Deepens the contrast between the way of the righteous and way of the wicked: not only are the two ways distinguished by who travels down them, but by how many travel down.

6. The way of the righteous is the road less traveled; it is not an easy or popular choice to make. One who walks in the way of the righteous must struggle against the traffic, buffeting against the currents of peer pressure and group-think. Yet in spite of this, it is still the way of happiness.

7. Three enemies, the world, the flesh and the devil. There are two pathways and the world will try to influence our flesh as to which pathway to take

8. Cf. Matthew 7:13-29 Word of the Lord Jesus:

Two paths - The righteous enter narrow gate, narrow way that leads to life.

Two trees - The righteous are known by their good fruits.

Two claims - The righteous do the will of the Father who is in Heaven.

Two houses - The righteous have house built on the Rock.

9. The conflict is raging . . . Cf. 2:1 Why do the nations (gôy) rage and the peoples (leʾōm) plot (hāgâ) in vain (rîq)?

10. “Plot” (hāgâ) 1897 (daw-gaw) a primitive root; to murmur (in pleasure or anger); by implication, to ponder:--imagine, devise, meditate, roar -

“Vain” (rîq) from <H7324> (ruwq); emptiness; figurative a worthless thing; adverbial in vain :- empty, to no purpose, (in) vain (thing), vanity.

11. Expands upon difference between righteous and wicked by describing both groups in terms of the other. The righteous one (1:6) is defined at first in negative terms. The heavy-handed repetition of Hebrew word not (lo?). He does not walk in the counsel of the wicked; he does not stand in the way of sinners; he does not sit in the seat of scoffers.

Three types of sinners, three forms of expressions of sin, and three places of such expression are now presented in an ascending climax, indicating that when a man begins to live in the company of men who are separated from God, they will find themselves becoming involved more deeply.

12. But far heavier emphasis is laid on the fact that in his aversion to sin a godly man shuns every form of it at all times and in all places.

13. Strong attachment to the Torah begets a corresponding strong aversion toward evil. He who cannot sturdily hate the bad will not have much love for the good,

14. the counsel (ʿēṣâ) of the wicked (rāshāʿ) The wicked (resha’im) from root which means those who are “loose” and so “abnormal” or “wicked.” This is a telling description of wickedness; getting loose from God and falling into evil.

Psalm 2:2-3 (ESV) 2 The kings of the earth set themselves, and the rulers take counsel together, against the LORD and against his Anointed, saying, 3 “Let us burst their bonds apart and cast away their cords from us.”

15. The way of sinners . . their manner of living. Sinners ( chatta’rim) men who have missed the mark which they should have reached outline in the law of God. When a man takes his stand in such a way he is committed to the nefarious way of life that marks all who are walking in it.

16. the counsel (ʿēṣâ) of the wicked (rāshāʿ) moves to the assembly where such counsel is formulated . . “sits in the seat of scoffers.” The tendency displayed by the counsel ultimately can come to mean principles.

17. The third class of manifest sinners alluded to are “the scoffers,” the men who have rejected whatever the Word of God had to offer and who now seek to fortify themselves in their open thinking by openly deriding what they rejected - a self-defense mechanism. Besides since they seek the moral support of those who are of one mind with them they associate with what may be classified as “the assembly of scoffers.” Birds of a feather flock together. Mockery and ridiculee of that which is holy have often drawn men togethe in this unholy cause. “The seat” signifies their assembly rather than a chair.

18. Of the three classes referred to, this last has plainly advanced farthest away from God. In the case of this last class the necessity of parting company with this group requires no further demonstration.

19. walk, stand, and sit. Depicts a progression from listening to advice, to joining on a walk, to joining in living. Each of these nouns requires presence of at least one other person; continue contrast between the singular righteous person and the plural wicked persons whose lifestyle is a temptation to be avoided.

Also, a regression from moving — to stationary — to sitting. Sin is a temptation that one first tries out, later becomes accustomed to, and finally becomes a habit or lifestyle.

20. Also call to mind positive commandment in Deuteronomy 6:4-9 that the person of faith is to keep the commandments of God in mind while at home and away, while coming and going.

IV. THE COMMITMENT OF THE RIGHTEOUS ONE (1:2)

1. Psalms 1:2(ESV) but his delight (ḥēpeṣ) is in the law (tôrâ) of the Lord, and on his law (tôrâ) he meditates (hāgâ) day and night.

2. This positive statement of the case now presents the worth-while content of the life and character of the man who is being described. The strong adversative (ki-‘im) sets this aspect of the case into bolder relief. The inversion of terms in the Hebrew word order places the thought of the law into emphatic position. “But it is in the law of the Lord that he takes delight.”

Torah is synonymous with “the Word of God”

3. In this law he “takes his delight.” It is not to him a troublesome and unwelcome fetter; it is not a set of hard restraints. It is a joy for him to learn and to do the demands of the law.

4. It is upon this law that “he keeps pondering day and night.” A healthy interest in it and a knowledge of its real content, which continually influence and affect the man so devoted to this holy treasure.

5. The man is pictured as reading over texts of this law to himself, ie. Musing, meditating.

6. Despite conflicts, two pathways (above), commitment to pathway of righteousness and to meditation in the Torah:

1:2 “. . .but his delight is in the law£ of the Lord, and on his law he meditates (hāgâ) day and night.”

7. (hāgâ) 1897 (daw-gaw) a primitive root; to murmur (in pleasure or anger); by implication, to ponder:--imagine, devise, meditate. Hebrew word = to murmur (mutter, Eng). Being so absorbed in a matter that one talks to oneself.

Life is arid without meditation. A gardener does a lot of hoeing = "Success is in letting the air into the soil." Many constantly pray for blessing and help, but never meditate. It is time you “muttered” about the Law of Life!

“It is not how many times you have read the Bible but how many times the Bible has been through you”

8. Cf. Deuteronomy 6:4-9 that the person of faith is to keep the commandments of God in mind while at home and away, while coming and going.

9. The man of blessedness is one who has determined to walk by the whole counsel of the Word, not by emotions, experience, tradition, by popular opinion or by what is politically correct. The wiser counsel = walk in the commandments of the Lord his God. His footsteps are ordered by the Word of God, not by the cunning and wicked devices of carnal men.

10. We must be careful of what we think about - it vitally affects our lives. Modern mass-media fouls up the soul - possible to listen to man's propaganda until one is not able to tell truth from error. But the Word of God cleanses the soul. The mind is made clean when you meditate in the Law of God.

but his delight is in the law£ of the Lord, and on his law he meditates day and night.

11. Craigie has argued that the nouns counsel, way, and gathering also suggest a progression: perhaps from listening to advice, to joining on a walk, to joining in living. Notice that each of these nouns requires the presence of at least one other person; these nouns continue the contrast between the singular righteous person and the plural wicked persons whose lifestyle is a temptation to be avoided.

12. "Thy Law have I hid in my heart." Surprising what happens when you really meditate/think about Word of God. Yeshua said, "Ye are clean through the word I have spoken unto you."

Psalm 119:1-3 (ESV) 1 Blessed (‘esher) are those whose way is blameless, who walk in the law of the LORD! 2 Blessed (‘esher) are those who keep his testimonies, who seek him with their whole heart, 3 who also do no wrong, but walk in his ways!

Psalm 119:9 (ESV) How can a young man keep his way pure? By guarding it according to your word.

Psalm 119:18 (ESV) Open my eyes, that I may behold wondrous things out of your law.

13. "The law of the Lord" is the daily bread of the true believer, not an occasional study to him - Since his heart is in it, He delights to take and carry it with him all day long.

14. We must be careful of what we think, ponder, meditate about - it vitally affects our lives. Modern mass-media fouls up the soul - can lead to inability to tell truth from error. But the Word of God cleanses the soul. The mind is made clean when you meditate in the Law of God.

Cf. Psalm 119:9 (ESV) How can a young man keep his way pure? By guarding it according to your word.

15. Blessing comes from growth in the plan of God through fellowship with Him and through the Word of God. The experience of a believer’s blessings, the increase of their capacity to appreciate the Lord, and their capacity for happiness is directly proportional to their knowledge and application of the Word.

16. Maybe you have avoided association . . identification . . fixation with your avoidance of the way of the ungodly; but is your delight in the law of God . . the way of God?

Matthew 25:14-30 (ESV) Parable of Talents: 25:16-18 obedience, obedience, disobedience. 25:24-26 . . . ‘Master, I knew you to be a hard man, reaping where you did not sow, and gathering where you scattered no seed, so I was afraid, and I went and hid your talent in the ground. Here you have what is yours.’ . . .”

but his delight is in the law£ of the Lord, and on his law he meditates day and night.

17. The value of God’s Word (OT) to the believer is mentioned several times in the NT:

"For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope." Romans 15:4

"Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come." 1 Corinthians 10:11

"And that from a child thou hast known the holy scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus. "All scripture [is] given by inspiration of God, and [is] profitable for doctrine, for reproof, for correction, for instruction in righteousness: "That the man of God may be perfect, throughly furnished unto all good works." 2 Timothy 3:15-16

Hebrew word order: “but rather, in the Law of the Lord (is) his delight.” God’s emphasis is on His word, that which is to be the object of our delight

18. When something delights us, we become preoccupied with it and we tend to protect and guard it.

One of the reasons Scripture is a delight, like honey in the honey comb, is because it is truth. It is accurate, reliable and actively powerful (Psalms 19:7-9; Proverbs 3:13-15, verse 15 uses the verb form of our word “delight”).

Psalm 19:7 (ESV) The law of the LORD is perfect, reviving the soul; the testimony of the LORD is sure, making wise the simple;

Proverbs 3:13-15 (ESV) Blessed is the one who finds wisdom, and the one who gets understanding, for the gain from her is better than gain from silver and her profit better than gold. She is more precious than jewels, and nothing you desire (delight) can compare with her.

19. We have seen two ways of life: the way of righteous and way of the wicked, key subject is centrality of God’s Word to the life and fruitfulness of righteous who truly love His Word.

20. His Delight; his will, desire, affection, every motive in his heart, and every moving principle in his soul, are on the side of God and his truth. He takes up Word of the Lord as rule of his life; he brings all his actions and affections to this holy standard.

James 1:19-25 (ESV) But the one who looks into the perfect law, the law of liberty, and perseveres, being no hearer who forgets but a doer who acts, he will be blessed in his doing.

V. THE CONTENTMENT OF THE RIGHTEOUS ONE (1:3)

1. 1:3 He is like a tree planted by streams of water that yields its fruit in its season, and its leaf does not wither. In all that he does, he prospers.

2. So far we have seen the true root of the godly man’s life. Now in 1:3-4 the fruits of such a life are vividly shown.

3. “He will be like . . “ such a man so rooted in the law, will be fruitful. The common scriptural figure of a flourishing tree is employed (Job 8:16, 17; Psalms 52:8; 92:12,13; Isaiah 44:4, etc).

4. There is something monumental about thriving trees that have stood long and regularly borned their fruit. The chief point of the comparison is that such a tree is healthy (its leaves do not wither) and yields fruit. Such a man’s life yields something worthwhile, of use to himself and others. The man is blessed and is a blessing. But essential for the good works produced was the basic relation to the word of God.

5. Fundamental principle of divine theology: “a good tree cannot bring forth evil fruit.”

6. Psalm 1 builds on basic contrast between righteous & wicked:

between advice of sinners and the commandments of the Lord.

between the many wicked and the solitary righteous

between the luscious tree and the dried chaff;

Settled . . firmly planted . . roots: not a wild tree, but "a tree planted," chosen, considered as property, cultivated.

"every plant, which my heavenly Father hath not planted, shall be rooted up:" Matthew 15:13

7. A tree has deep roots and is usually very sturdy, especially when compared to a tumble weed. Portrays mental, emotional, and spiritual stability the capacity to withstand the storms of life

Jeremiah 17:5-8 (ESV) 5 Thus says the LORD: “Cursed is the man who trusts in man and makes flesh his strength, whose heart turns away from the LORD. 6 He is like a shrub in the desert, and shall not see any good come. He shall dwell in the parched places of the wilderness, in an uninhabited salt land. 7 “Blessed is the man who trusts in the LORD, whose trust is the LORD. 8 He is like a tree planted by water, that sends out its roots by the stream, and does not fear when heat comes, for its leaves remain green, and is not anxious in the year of drought, for it does not cease to bear fruit.”

1 Timothy 6:6 (ESV) godliness with contentment is great gain,

8. Pictures concept of growth and time. As it takes time to grow a huge sprawling oak, so it takes time to grow and mature in the Word. Spiritual strength comes from a long-term, established relationship with God in his Word (Hebrew 5:11ff; 1 Pet. 2:2; 2 Pet. 3:18).

9. It also pictures ministry. If a tree is a fruit tree, it gives fruit. If it is an oak, it gives shade. That we might become fruitful trees in His service and in ministry to others.

10. Standing your ground in the face of trials . . temptations . . sorrows.

Out of miry clay set my foot upon the rock . . .

Stand fast therefore . . .

He that perseveres to the end . . .

11. "By the rivers of water;" so that even if one river should fail, he hath another..

12. Successful . . fruit . . prosper . . "like a tree planted by the rivers of water, that bringeth forth his fruit in his season;" not unseasonable graces, like untimely figs, which are never full-flavored.

Essential quality if you are going to stand your ground . . .

Brings forth patience in the time of suffering . .

Brings forth faith in the day of trial . .

13. "And whatsoever he doeth shall prosper." Don’t estimate the fulfillment of a promise by our own eye-sight . . can lead to the mournful conclusion of Jacob, "All these things are against me!"

14. The trials of the saint are a divine husbandry, by which he grows and brings forth abundant fruit.

Godliness with contentment . . . .

15. Standing your ground is easier when you are grounded in faith.