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   Title: Commentary on Psalms - Volume 1
   Creator(s): Calvin, John (1509-1564)
   Calvin, Jean (1509-1506) (Alternative)
   (Translator)
   Rights: Public Domain
   LC Call no: BS491
   LC Subjects:

   The Bible

   Works about the Bible
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   COMMENTARY

   ON

   THE BOOK OF PSALMS


   BY JOHN CALVIN



   TRANSLATED FROM THE ORIGINAL LATIN, AND COLLATED
   WITH THE AUTHOR'S FRENCH VERSION,

   BY THE REV. JAMES ANDERSON



   VOLUME FIRST



   CHRISTIAN CLASSICS ETHEREAL LIBRARY
   GRAND RAPIDS, MI

   [1]http://www.ccel.org
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   INTRODUCTORY NOTICE

   The Book Of Psalms, viewed merely as a poetical composition, has very
   high claims on our attention. Men of the most refined and cultivated
   taste have often been attracted to the study of it from the poetical
   beauties with which it abounds, and have admitted, in this respect, the
   superiority of its claims. The greatest of our English poets [1] thus
   speaks of these sacred songs: "Not in their divine argument alone, but
   in the very critical art of composition, they may be easily made appear
   over all the kinds of lyric poesy to be incomparable." Another elegant
   scholar [2] speaking on the same subject, says, "In lyric flow and
   fire, in crushing force and majesty, that seems still to echo the awful
   sounds once heard beneath the thunder clouds of Sinai, the poetry of
   the ancient Scriptures is the most superb that ever burned within the
   breast of man."

   But the intrinsic excellence of this Book gives it still higher claims
   on our attention. written under the influence of the Spirit of
   inspiration, its subject-matter is worthy of its celestial origin. In
   general, it contains details of the national history of the Jewish
   people, records of particular portions of the life and experience of
   individuals, and predictions of future events. Each of these heads
   embraces a wide field, and they include illustrations of every
   religions truth which it is necessary for us to know, exemplifications
   of every devout feeling which it is our duty to cherish, and examples
   of every spiritual conflict which it is possible for us to experience.
   We meet with many disclosures of the greatness, majesty, and
   perfections of the only true God; his government of the world; and his
   special care over his chosen people. We meet with the varied exercises
   of the regenerated soul, and behold it at one time offering up fervent
   supplications to the Hearer of prayer, at another celebrating his
   perfections and works; at one time giving utterance to the ardent
   breathings of love to God, and trust in him, at another struggling with
   unbelief and corruption; at one time mourning under the divine
   chastisement on account of sin, at another rejoicing in a sense of
   forgiving mercy, and enjoying the peace which passeth all
   understanding. We have presented to us many wonderful predictions
   concerning the Messiah, his humiliation, sufferings, death,
   resurrection, and ascension to his Fatherright hand; his work in heaven
   as the intercessor of his people, and his authority as universal King;
   the effusion of the influences of the Holy Spirit, and the conversion
   of all nations to the faith of the Gospel. In short, we have unfolded
   to our view the final judgment, the gathering of all the righteous to
   God, and the eternal exclusion of the wicked from happiness and from
   hope.

   These and similar topics which are set forth in the noblest strains of
   poetry, and in a diction whose magnificence and sublimity correspond to
   the importance and grandeur of the sentiments, constitute the materials
   of this Book; and while they afford an incontestable proof that it Is
   inspired, that it does not consist of the creations of mere human
   genius, but is an emanation from heaven, they show that its character
   and tendency are altogether different from the character and tendency
   of the most admired poetry, which the genius of heathen nations has
   ever produced. It ministers to no depraved passion; it fosters no
   fictitious virtue; it disdains to offer its delicious incense at the
   shrine of degrading superstition. It teaches the most exalted piety,
   and the purest morality. It tends only to refine and exalt the nature
   of man, to elevate the soul to God, and inspire it with the admiration
   and love of his character, to curb the passions, purify the affections,
   and excite to the cultivation of whatsoever things are true, honest,
   just, pure, lovely, and of good report. It has guided the saint in
   doubt and difficulty; it has nerved him for self-denial and suffering;
   it has imparted support and comfort to him in the hour of death. This
   Book has accordingly been highly appreciated by the best of men in
   every age, and they have labored to find expressions in which to set
   forth its excellence. Athanasius styles it, "An epitome of the whole
   Scriptures;" Basil, "A compendium of all theology;" Luther, "A little
   Bible, and the summary of the Old Testament;" Melancthon, "The most
   elegant work extant in the world;" and for Calvin's estimate of its
   value we refer to the excellent preface with which he introduces this
   department of his labors to the attention of the reader.

   Calvin's Commentary On The Psalms, a new Translation of which is now in
   course of being presented to the English reader, is distinguished by
   many of the excellencies which have acquired for his Commentaries on
   other parts of Scripture so great reputation. In this, as in his other
   Commentaries, his first and great object is to ascertain the mind of
   the Holy Spirit. To ascertain this, he proceeds on the principle laid
   down by Melancthon, "that Scripture cannot be understood theologically,
   unless it be first understood grammatically." Before his time the
   mystical and allegorical method of explaining the Scriptures was very
   prevalent; according to which, the interpreter, dwelling very little or
   not at all upon the literal sense, sought for hidden and allegorical
   meanings. But rejecting this mode of interpretation, which contributed
   little to the right understanding of the word of God, and according to
   which the meaning was made to depend entirely upon the fancy of the
   interpreter, Calvin set himself to the investigation of the grammatical
   and literal sense, by a careful examination of the Hebrew test, and by
   a diligent attention to the drift and intention of the writer's
   discourse.

   This principle of interpretation cannot be too highly commended. It
   should first engage the attention of the commentator; and when it is
   neglected, the fundamental principle of sacred criticism is violated.
   Calvin was deeply alive to its importance. His only defect lies in his
   acting upon it too exclusively. Many of the Psalms, in addition to the
   literal meaning, have a prophetical, evangelical, and spiritual sense.
   While referring primarily to David and the nation of Israel, they have,
   at the same time, a reference to Christ and the New Testament Church,
   founded on the fact that the former were typical of the latter. Calvin,
   indeed, explains some of the Psalms on this principle. But he applies
   the principle less frequently than he might have done, without
   contravening the canons of sound hermeneutics. His great aversion to
   the mystical method of interpretation, and to the absurd and
   extravagant lengths to which it was carried by the Fathers, perhaps
   made him err on the other extreme of confining his attention too much
   to the literal meanings and directing his attention too little to the
   prophetical and spiritual character of the Book, and to the reference
   which it has to Christ and the Church. In consequence of this, his
   expositions have less unction, and contain less of rich evangelical
   sentiment, than would otherwise have distinguished them. There are,
   however, two principles of evangelical truth which he is at pains to
   inculcates whenever a fit opportunity presents itself --the doctrine of
   justification by faith in Christ without the works of the Law; and the
   necessity of personal holiness in order to salvation.

   Another excellence of this commentary is its practical character. The
   author does not confine himself to the dry and lifeless detail of mere
   grammatical praxis, as if he had been commenting on a Greek or Roman
   classic. He turns all his explanations to practical account, and thus
   his work exhibits a happy combination of critical and philological
   remark with practical exposition.

   Here, again, we find displayed the sound and penetrating judgment for
   which Calvin has been universally admired. This is manifest in the
   judicious selection which he makes from amongst a variety of
   interpretations of that which is evidently the true one, or which
   appears to be the most probable. Sometimes he pronounces a certain
   interpretation to be meagre and unsatisfactory. At other times, he
   simply states hit preference of one interpretation to another, when,
   after careful examinations it appeared to him to have the balance of
   arguments in its favor; without, however, expressing any decided
   opposition to the other, when the view which he preferred to it was
   supported only bit a slight preponderance of evidence. At other times,
   he does not decide between different interpretations, showing that with
   respect to certain words and expressions he had not come to a fixed
   opinion. In all these instances, [3] he generally shows much
   penetration and judgment. He is, no doubt, sometimes mistaken in his
   interpretation of particular passages. But when it is considered that
   the Scriptures had long been a sealed book, and that his helps were few
   and imperfect compared with those which we now possess, the wonder is,
   that he should have succeeded so well in bringing out their true
   meaning. This was chiefly owing to vigor and acuteness of intellects
   combined with a sound and discriminating judgment. These, indeed, were
   the mental qualities by which he was peculiarly distinguished. We meet
   with no flashes of poetry, no brilliant coruscation of fancy, giving
   evidence of a powerful imagination. The eloquent passages which occur
   are the eloquence of reason, not the bursts of imagination. But his
   strength of thought, the vigor and perspicacity of his intellect, the
   extraordinary power of his judgment, command our willing admiration.

   Since this commentary was first published, a great number of
   Translations of The Psalms, as well as numerous critical and
   explanatory works upon them, have made their appearance, while much new
   light has been thrown upon many passages from more extensive
   philological research, from an attention to the parallelism of Hebrew
   poetry, [4] and from the fuller information which we now possess, by
   the discoveries of modern travelers, of the natural history, customs,
   and mannered of the East, to which frequent allusion is made in The
   Psalms. But such id the acuteness of judgment, and success in
   discovering the mind of the Spirit which distinguish these prelections,
   that they are not superseded by any modern Commentary on the same
   subject: and though it is nearly three centuries since they were
   written, there are few separate works on The Psalms from which the
   student of the present day, who wishes critically to examine them, will
   derive more important assistance.

   Nor is Calvin's impartiality and integrity as an interpreter less
   apparent in this Work than his judgment. It being his first and leading
   object to ascertain the mind of the Holy Spirit, he came to the Word of
   God not for the purpose of finding arguments to establish some
   preconceived opinion or theory, but in the humble character of a
   learner, and we never find him perverting or twisting a passage to
   support even those doctrines which he most deeply cherished. So far
   from doing this, he not infrequently gives up a text which has been
   explained by other commentators as a proof of some important doctrine,
   and which he would have viewed in the same light had it not been for
   his aversion to put on Scripture a forced construction, and his
   determination rigidly to adhere to the principles of fair and logical
   interpretation. For example, these words in Psalm 2:7,

   "Jehovah hath said unto me,
   Thou art my Son; this day have I begotten thee,"

   have been quoted by Augustine and many other eminent divines, in proof
   of the eternal generation of the Son of God. But as Paul, in Acts
   13:33, explains them as receiving their fulfillment in the resurrection
   of Christ, Calvin sets them aside from the class of proofs which
   support the doctrine of an eternal generation, although he held that
   doctrine, [5] and considers them as referring merely to the
   manifestation afforded of Christ's Sonship by his resurrection from the
   dead. [6] Again, Psalm 8:5, etc.,

   "Thou hast made him a little lower than God, and hast crowned him with
   glory and honor," etc.,

   has been often explained as prophetic of the temporary humiliation and
   subsequent exaltation of Christ, an opinion which is supported by
   reasons far from contemptible; but Calvin, judging from the scope of
   the passage, considers it as exclusively referring to man, and that
   when Paul quotes it in Hebrews 2:7, and applies it to Christ, he
   applies it to him only by way of accommodation. [7] Again, these words
   in Psalm 33:6,

   "By the word of Jehovah were the heavens established, and all the host
   of them by the spirit of his mouth,"

   have been viewed by many judicious divines as a proof of the Trinity,
   "Jehovah," denoting the Father, "the word of Jehovah," the Son, and
   "the spirit of Jehovah's mouth," the Holy Spirit; but while Calvin
   admits that the "word of Jehovah" means the Eternal Word, the only
   begotten Son of God, yet reasoning from the sense which the phrase,
   "the spirit of Jehovah's mouth," ordinarily bears in Scripture, he
   argues that it does not there mean the third person of the adorable
   Trinity, but simply sermo, speech, although there were no truths which
   he held more firmly, and regarded as more essential to the Christian
   system, than the doctrines of the Trinity and of the Divinity of the
   Holy Spirit. [8] "It is very possible," says Tholuck, "that in
   following this direction of mind, he may have unnecessarily sacrificed
   this and the other proof text; still the principle upon which he
   proceeded is in all cases to be approved." This commentary, again,
   bears evident marks of the learning of its author. His intimate
   acquaintance with the Hebrew language, the knowledge of which is of so
   much importance to the interpretation of the Old Testament Scriptures,
   is everywhere apparent. Father Simon, whom the acrimony of controversy
   led to indulge too much in depreciating and abusing those who differed
   from him, asserts, indeed, that Calvin was so ignorant of the Hebrew
   language, that he knew nothing more than the letters. But we have only
   to examine his Commentary on The Psalms, not to speak of his
   Commentaries on other parts of the Old Testament, to be convinced that
   his knowledge of the Hebrew language was accurate and minute,
   considering the age in which he lived He frequently enters into a
   critical examination of the original text, and manifests by his
   philological remarks, brief though they be, an intimate acquaintance
   with that language; arriving, in his interpretations, at the same
   results to which a more profound exegesis and a more minute attention
   to philology have conducted modern critics. Often, when he does not
   professedly criticise the Hebrew text, or make his statements in the
   form of criticisms the Hebrew scholar will perceive that his remarks
   are founded upon a close attention to the strict meaning of the Hebrew
   words, and that he frequently states their precise import with much
   force, felicity, and delicacy of expression. Nor is proof wanting, from
   this Commentary, that Calvin had traveled over the whole field of
   knowledge, in so far as it had been explored in his day. From ancient
   and modern systems of philosophy, from civil and ecclesiastical
   history, as well as from the Greek and Roman classical he draws
   materials, and shows how he could employ with ease and power, and yet
   without the least ostentation or pedantry, his varied acquisitions for
   the illustration of sacred truth.

   In short this Work is pervaded by earnest piety and much Christian
   experience. Its whole tone evinces it to be the fruit of a soul which
   felt the deep workings of piety; of a Soul in which the love of God was
   extreme, which sought its rest and happiness in him alone, which
   recognised his hand and providence in every event, which confided in
   him in all circumstances, which looked to him as a Father and a friend
   for every blessing, and which, in all its powers, was consecrated with
   entire devotedness to Christ and the Gospel. It everywhere, too,
   bespeaks the man of large religious experience. Whether the author
   comments on the plaintive songs in which grief pours forth its
   bitterness, or on the triumphant and joyful songs in which the
   perfections and providence of God, individual and national deliverances
   are celebrated; whether he speaks of David's religious exercises, or of
   the trials of his life, or of his inward conflicts, we perceive a mind
   which had itself experienced much of what it illustrates. This
   experience eminently qualified Calvin to be an interpreter of The
   Psalms. Placed often in circumstances similar to those of David, as he
   graphically describes in his Preface, he was thus enabled accurately to
   conceive of David's train of thinking, to see things as it were with
   his eyes, to trace the complexion and character of his feelings, and
   thus to portray them in so just and natural a manner, that we are
   almost ready to think, in perusing the description of them, that they
   are described by David himself.

   This Work has been translated from the original Latin, and collated
   with the French version, which was written by the author himself. The
   French edition which has been used, and which was doubtless the last
   corrected under the author's eye, was printed in 1563, and is described
   on the title-page as "So carefully revised, and so faithfully compared
   with the Latin version, that it may be considered a new translation."
   While the Translator has made the Latin version his text book, he has
   throughout carefully collated it with the French version, by which he
   has been greatly aided in giving a clearer and fuller representation of
   his author's meaning. The French version having made its appearance
   after the Latin, and being written in Calvin's native tongue, in which
   he might be expected to write with greater ease than in a dead
   language, admired though his Latin works are for the purity of their
   classic diction, it contains numerous expansions of thought and
   expression, by which he removes the occasional obscurities of the Latin
   version, which is written in a style more compressed and concise.
   Sometimes, though not often, we meet with a complete sentence in the
   French version which is not to be found in the Latin; but the cases are
   of frequent occurrence, in which, by inserting into the French version
   a clause at the beginning, the middle, or the end of a sentence, which
   does not occur in the Latin, he explains what is obscure in the latter
   version, or introduces a new thought or expresses his meaning with
   greater clearness and with greater copiousness of language. These
   additional clauses the Translator has introduced into the text in their
   Proper place, and indicated them by adding the original French in the
   form of notes at the foot of the page. He, however, sometimes
   translates from the French version where it seems fuller and more
   perspicuous than the Latin, without indicating this by foot-notes. In a
   few instances, where the expression in the two versions is different,
   he has given the expression of both, retaining that of the Latin
   version in the texts and transferring that of the French to the foot of
   the page.

   With respect to the principle on which he has proceeded in the task of
   translating, it is sufficient simply to state, that he has endeavored
   to express the meaning of his author in language as true to the
   original as possible, avoiding being too literal on the one hand, and
   too loose on the other; as this, in his apprehension, is the method by
   which a translator can best succeed in faithfully representing to the
   reader the sense as well as the style and manner of his author.

   Calvin's version of the Sacred Text has been given in preference to
   that of our English Bible, as this was necessary to the clear
   understanding of his illustrations. The two versions, however, nearly
   resemble each other: often our English version is an accurate
   translation of Calvin's, at other times the marginal readings which are
   in some of our English Bibles. He, however, not infrequently differs
   from both; and in some instances, though not in all, where he does
   differ, his translation appears to be superior in accuracy, and places
   the sentiment of the original in a clearer light, and with greater
   effect than is done in our English version. The Scriptural quotations
   which he makes have been given in the words of our English Bible,
   except in those cases in which his argument required his own
   translation of the passage to be retained.

   This Work was translated into English some years after its first
   appearance by Arthur Golding, whose translation was published at London
   in 1571. Arthur Golding, who was of a gentleman's family and a native
   of London, was one of the most distinguished translators of the Roman
   classics in the age of Queen Elizabeth, when the translation of these
   valuable works of antiquity into the English language employed every
   pen. He translated Justin's History, Caesar's Commentaries, Ovid's
   Metamorphoses, Seneca's Benefits, and other classic authors; as well as
   various modern French and Latin works, among which are a number of
   Calvin's writings, besides The Psalms. His only original work appears
   to have been, "A Discourse upon the Earthquake that happened through
   the Realme of Englande, and other places of Christendom, the sixt of
   Aprill 1580," published in 16mo. "It is to be regretted," says Warton,
   "that he gave so much of his time to translation." [9] Golding was no
   doubt a good classical scholar, and well acquainted with the style of
   Calvin; but as his translation was executed nearly three hundred years
   ago, it every where abounds with words and phrases which are become
   antiquated and obsolete, from the great change which the English
   language has undergone since that period. Being on this account
   frequently very obscure, often unintelligible, it fails in giving a
   just representation to an English reader of the present day of Calvin's
   work, and leads him to form a less favorable estimate of its value than
   is due to its high merits. Besides, Golding does not appear to have
   seen the French version, which affords to a translator so much
   assistance in the faithful representation of Calvin's meaning.

   With respect to the Notes with which this Translation is accompanied,
   they are intended to enable the reader clearly to understand the
   meaning of such of Calvin's philological remarks and criticisms as are
   obscure, from the brevity with which they are stated; or to exhibit
   Calvin's merits as a commentator, by showing how frequently his
   interpretations are adopted and supported by the most eminent Biblical
   critics, or to illustrate the Sacred Text, by showing the precise
   meaning of the Hebrew words, or by explaining some portion of natural
   history, or some eastern custom or manner to which there is an
   allusion. The ancient versions afford important assistance in the
   explanation of difficult passages, and their rendering of particular
   texts has been occasionally given when this contributes to elucidate
   them, or to throw light on Calvin's observations. Of these versions the
   Septuagint, the Vulgate, and Jerome's, are the only ones which he
   appears to have consulted, and to the first he frequently refers.

   As the Translations of The Calvin Society are intended for the whole
   Christian community, it has been deemed out of place to enter upon
   theological questions on which difference of opinion exists among the
   various denominations of the Christian community. In making these
   Notes, the Editor has often compared Calvin's translation of the Sacred
   Text with the original Hebrew, and with the Septuagint, Vulgate, and
   Jerome's versions. He has also consulted a considerable number of
   critical works on The Psalms by some of the most eminent Biblical
   scholars who have written on this book, either as a separate
   undertaking, or in common with the other books of Scripture. Of the
   rich stores of erudition thus supplied he has freely made use; as in
   the course of the work he has carefully marked his authorities, as this
   will give greater weight to his statements. Many of the authors who are
   quoted were men of distinguished learning, judgment, and piety,
   possessed a profound acquaintance with the Hebrew language, and had
   devoted years of laborious study to the investigation of the meaning of
   this sacred book; and it is wonderful to find how closely the results
   of Calvin's investigations, even on the most difficult passages
   harmonise with the results to which modern critics guided by the
   principles of accurate hermeneutics, have arrived. This has often
   forced itself upon the attention of the Editor, and the more he has
   compared Calvin's criticisms and interpretations with the labors of
   these learned men, the higher has been raised his admiration of the
   ingenuity, penetration, learning, and critical acumen of this great
   commentator. Not a few, indeed, of the most beautiful interpretations
   which are to be found in Commentaries and critical works were first
   given forth by Calvin, although the source in which they originated has
   been forgotten. It may here be stated that the examination of the
   philology of the Sacred Text, and of critical works on the subject, has
   led the Editor to observe how closely Calvin often adheres in his
   interpretations to the import of the original Hebrew, and enabled him
   in many cases in the course of the translation to represent the meaning
   of his author more correctly than he could otherwise have done as well
   as to avoid mistakes into which Golding has sometimes fallen, evidently
   from his not being acquainted with the philology of the passage, or the
   criticism which Calvin briefly states or refers took and which it is
   difficult for the reader clearly to understand, unless he find it more
   fully stated in some other critical work.

   The Editor has to express his obligations to two of his friends who
   materially aided in the preparation of the latter part of this
   volume,--the late Revelation Alexander Duncan, A.M., formerly of
   Dundee, and the Revelation James M'lean, whose able translation of
   several of the Psalms left him little more to do than the labor of
   revision and annotation. The Editor and the Society have also been much
   indebted to the Revelation Thomas M'crie, Professor of Divinity,
   Edinburgh, not only in general for the benefit of his experience, but
   also for the trouble he has taken in examining the sheets of this
   Volume while passing through the press, and for many important
   suggestions. The Editor has great satisfaction in thus publicly
   acknowledging his obligations.

   A facsimile of the Title-Page of the French version which we have used,
   and of the title-page of Arthur Golding's translation, together with
   his Dedication, are prefixed to this Volume.

   It remains only to be added, that the last Volume will contain copious
   Indices of the principal matters contained in the Commentary and Notes,
   of the passages of Scripture more or less illustrated, and of the
   Hebrew words referred to or explained.

   J. A.
   Edinburgh, June 1845.

   [IT has been thought proper to preserve The Dedication which is
   prefixed to the English Translation by Arthur Golding in the original
   orthography. Besides affording a vivid idea of the style and
   phraseology of this Translator, the slightest inspection of this
   singular composition will demonstrate how very unsuitable the
   publication of such a version would have been for general use in these
   times.

   The only liberty which has been taken in reprinting this Dedication, is
   in reference to the supplying of modern punctuation, and the division
   of it into paragraphs; but in other respects it is given verbatim et
   literatim. There is only one paragraph in the whole of Golding's
   Dedication. It is dated 20th October 1571.

   Golding's version of Calvin's Commentary On The Psalms is throughout
   equally obscure and quaint; and it may justly be characterised as being
   wholly unfit for the perusal of all classes of readers of the present
   day, who do not happen to be minutely acquainted with the language and
   idiom of the sixteenth century its most uncouth and repulsive form.]
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   [1] Milton

   [2] Sir David K. Sandford

   [3] From the variety of interpretations of the same passages which we
   meet with in Calvin's Commentary, and of which we have still more
   numerous specimens in Poole's Synopsis Criticorum, it is by no means to
   be supposed that the meaning of the language of Scripture is vague,
   uncertain, and unsettled. Had the professed interpreters of Scripture
   always performed their task with judgment, as well as learning and
   talent, and been guided by the rules of sound hermeneutics, the reader
   would not have been bewildered with so many different and contradictory
   interpretations. Still, however, there are words and sentences, the
   exact import of which is more or less doubtful and uncertain, so that
   it is difficult to determine between different senses which have been
   put upon them. The reasons of this are so well stated by Cresswell, in
   his preface to The Book of Psalms with Notes, (pp. 14, 15, 16,) and the
   passage has so direct a bearing on a number of the various
   interpretations, which Calvin deals with in this Commentary, that we
   shall quote it entire though it is long. "The Hebrew is not only a dead
   language, but the oldest of all dead languages; it is, moreover, the
   language of a people that lived under institutions and in a climate
   very different from those of our own country, so that the idioms with
   which it abounds cannot but be strange to our habits of thinking and
   our modes of speech; nor have we any book but the Bible itself to
   consult for an illustration of these phraseological peculiarities. The
   paucity of the words also contained in that ancient tongue is such,
   that the same Hebrew term very often bears a great variety of
   significations, the connection of which with each other cannot always
   be satisfactorily ascertained: and, again, there are words, each of
   which is found but once in the whole volume of Scripture, so that their
   meanings can only be conjectured, either from their affinity to other
   words, or from the purport of the passage wherein they occur." "The
   following are amongst the many grammatical Hebraisms which we meet with
   in The Book of Psalms. The future and past tenses are put almost
   indiscriminately, the one for the other, and the former of them is used
   occasionally to designate not that which will happen, but that which is
   accustomed to happen. The infinitive is put for every other mood, and
   also for nouns even in the accusative case. The future tense is
   sometimes expressed by a verb in the imperative mood. Two substantives
   are put instead of a substantive and an adjective; a substantive is
   frequently used adverbially; and the same substantive repeated denotes
   multitude When the negative particle occurs in the first member of a
   sentence, it is sometimes to be understood, and must be supplied, in
   the following members. Hebrew sentences are also in other respects very
   often elliptical, broken, and imperfect; and in the same sentence there
   is in many instances a change of person in the speaker, without any
   express intimation of it." "From the peculiarities above mentioned, and
   especially from the different ways in which an ellipse may be supplied,
   it is plain that the text of Scripture must needs admit of a
   considerable latitude of interpretation; so that although none of its
   important doctrines whether they relate to faith or morals, are thereby
   left doubtful, yet does it contain passages the exact meanings of which
   are more or less uncertain. The candid and pious reader, however, will
   with Augustine gladly acknowledge that all which he fully comprehends
   in the sacred volume is most excellent; whilst he looks with feelings
   of veneration upon that smaller portion of it which he less perfectly
   understands, but which the diligence and erudition of future times may,
   through divine aid, be enabled to elucidate."

   [4] Parallelism is the distinguishing characteristic of Hebrew poetry,
   and an attention to it, it must be admitted, affords much assistance in
   elucidating obscure, and explaining difficult passages. Some modern
   translations of The Psalms, as French and Skinner's, have the lines so
   arranged as to make the parallelisms apparent to the eye; which enables
   the reader to discover at a glance niceties both of structure and of
   meaning, which, in the ordinary mode of printing, might pass unnoticed
   after frequent and even close perusal. For a full investigation of this
   subject, the reader is referred to Dr Lowth's elegant Lectures on
   Sacred Poetry, and his Preliminary Dissertation prefixed to his
   translation of the prophet Isaiah, works which created a new era in
   sacred literature, by the light which they cast on the character of
   Hebrew poetry, with respect to which the learned world were previously
   unsettled and perplexed, from the obscurity which rested on the
   subject. Bishop Jebb, in his "Sacred Literature," has also investigated
   the parallelism of Hebrew poetry with much ability, and successfully
   controverted some of Bishop Lowth's positions.

   [5] That Calvin held this doctrine is evident from his [2]Commentary on
   Acts 13:33, where, after stating that the words of the second Psalm,
   above quoted, refer to the unequivocal evidence by which the Father
   proved that Christ was his Son in raising him from the dead, he
   observes "This, however, is no objection to the doctrine that Christ,
   the personal Word, was begotten by the eternal Father before time; but
   that generation is an inscrutable mystery." With respect to those who
   argue from this passage in support of that doctrine, he says, "I know
   that Augustine, and the greatest number of commentators, are better
   pleased with the subtile speculation that `to-day` denotes a continued
   or an eternal act. But when the Spirit of God himself is his own
   interpreter, and explains by the mouth of Paul what was spoken by
   David, we are not warranted to invent and put upon the words any other
   meaning."

   [6] [3]P. 118

   [7] [4]Pp. 103-105

   [8] [5]P. 543

   [9] See Biographica Dramatica; Lowndes' Biographer's Manual of English
   Literature; and Warton's History of English Poetry, vol. in. pp.
   409-414.
     __________________________________________________________________

   Facsimile of the title page to the 1563 French Translation by John
   Calvin
     __________________________________________________________________

   Facsimile of the title page to the 1571 English Translation by Arthur
   Golding
     __________________________________________________________________

   THE EPISTLE DEDICATORY

   [PREFIXED TO THE ORIGINAL TRANSLAT10N, 1571.]

   To The Right Honorably And Verie Good Lord,

   EDWARD DE VERE, ERLE OF OXINFORD,

   Lord Great Chamberlain Of England, Vicount Bulbecke, Etc. [10]

   ARTHUR GOLDING

   Wisheth Increace Of Godly Knowldge,
   With Health, Honour, And Prosperitie.

   IT may, peraduenture, be thought in respect of the matter wherof this
   woork treateth, that it ought rather to haue bin dedicated to som of my
   very good Lords, the Lords Spirituall, or to some of the Clergie, all
   to whom such things seeme to perteine more peculiarly, by reason of
   theyr charge and calling. Which opinions as I purpose not to encounter,
   but rather most willingly submit my selfe and my doings to the
   iudgement and reformation of such reuerend Fathers and learned men, as
   God hath put ill trust with the care of his flock, and the charge of
   his Church within this Realms euen so forasmuch as the things which the
   Holy Ghost vttereth in the Sacred Scriptures belong indifferently unto
   all men, of what estate, degrees sex, age, or calling, so euer they be,
   without exception: I haue at this time set all other respects and
   considerations aside, and only had an eye to my dutie towards your
   Lordship.

   And bicause my continuall troubles and sutes in the Lawe (as yit
   vnended after more than three yeeres trauel) haue bereft mee of the
   greatest part of my timer, so as I could not dispatch things with such
   expedition as otherwise I might haue done; my care and indeuer hath bin
   too recompence mine ouerlong silence with goodnes of matter, that might
   redound to the furtherance of our Christen common weale, and also be
   meete for your Lordship too looke vpon. But you, perchaunce, according
   too the noble courage and disposition of your yeeres, doo looke I
   should presente vntoo you some Historie of the Conquestes and affaires
   of mightie Princes, some treatise of the government of common weales,
   some description of the platte of the whole Earth, or some discourse of
   chiualrie and feates of Armes. These things are, in deede, meete
   studies for a noble manne, and in their season right necessary for the
   common welth; but as nowe I present vntoo your honor muche greater
   things that is, to wit, true Religyon, true Godlynesse, true Vertue,
   wythout the whych, neyther force, policie, nor freend ship, are of any
   value, neyther can any common weale any Cities any householde, or any
   company, bee wel gouerned, or haue any stable and long continuance.
   These be the things wherin your Lordship may do God, your Prince, and
   your Cuntrie, best seruice, and which do giue true nobilitie, or rather
   are the very nobilitie it self.

   The greater that you are of birth and calling, the more doo these
   things belong vnto you. The greater gifts of Nature, the mo graces of
   mind, the mo worldly benefites that God hath bestowed vppon you, the
   more are you bound to be thankful vnto him. But thankful you cannot bee
   without the true knoweledge of him, neyther can you know him rightly
   but by his woord. For his sword is the lanterne of your feete, and the
   light of your steppes. Whosoeuer walked without it, walketh but in
   darkenesse, though he were otherwise as sharpe sighted as Linceus or
   Argus, and had all the sciences artes, conning, eloquence, and wisedome
   of the worlde. No sound and substantiall truthe is too bee founde any
   where els saue onely there. And, therfore, the Holy Ghost, by the mouth
   of Moyses, willeth you that the lawe of God (that is to say, his word
   and doctrine) shoulde not departe from your mouth, but that you should
   bynde it about your wrists, imbroyder it vpon your garments ingraue it
   vpon the postes of your house, and write it in the tables of your hart.
   And Dauid, speaking by the same spirite, exhorteth you by his owne
   example to set your whole delight in it, too occupy your selfe in it
   day and night, too lay it vp in your hart, too set more store by it
   than by riches, to be mindeful of it, to make it your counsayler, to
   stick too it, too talke of it afore Kings and greate men, to loue it,
   too make your songs of it, to remember it night and day, too count it
   sweeter than Hony, too take it as an heritage, and too make it the ioy
   of your hart. Neyther is it without cause that GOD calleth so ofte
   vppon Magistrates and noble men by name, that they should be diligent
   in his worde. For looke how muche the greater burthen and charge lyeth
   vpon their shoulders and the greater accounte they haue to make afore
   him; so muche the greater wisedome and knoweledge haue they need of,
   which are not to be atteyned elsewhere than in his lawe. I beseeche
   your Lordship consider how God hath placed you vpon a high stage in the
   eyes of all men, as a guide, patterne, insample, and leader vnto others
   if your vertues be vncounterfayted, if your religion be sound and pure,
   if your doings be according to true godliness you shalbe a stay to your
   cuntrie, a comforte too good men, a bridle too euil men, a ioy too your
   freends, a corzie too your enemies, and an increace of honor to your
   owne house. But if you should become eyther a counterfayt Protestant,
   or a peruerse Papist, or a colde and carelesse newter, (which God
   forbid,) the harme could not be expressed which you should do to your
   natiue Cuntrie. For (as Cicero, no lesse truely than wisely affirmeth,
   and as the sorrowfull dooings of our Present dayes do too certeinly
   auouch) greate men hurt not the common weale so much by beeing euil in
   respect of themselues, as by drawing others vnto euil by their euil
   example. I assure your Lordshippe I write not these things as though I
   suspected you to be digressed from that soundnes and sinceritie wherein
   you were continually trayned and traded vnder that vigilant Vlisses of
   our common welth, sometyme your Lordship's carefull Chyron or Phoenix,
   and nowe your faithful Patroclus, or as though I mistrusted your
   Lordship to be degenerated from the excellent towardnes, which by
   foreward proof hath giuen glad foretokens, and (I trust also) luckye
   hansels of an honorable age too ensue; but bycause the loue that I owe
   to God and his religion, the care that I haue of the church and my
   natiue cuntrie, the dutie wherin Nature hath bound mee to your
   Lordship, and (which is an occasion too make all good and honest men
   look about them) the perilousnes of this present time, wherin all
   meanes possible are practiced to ouerthrowe Christe's kingdom and to
   abolishe all faithfullnes from among men, make mee to feare and
   forecast, not so much what is true, as what may bee noysome and
   hurtful; and, therfore, I seek rather too profite by wholesome
   admonition, than to delight by pleasant speeches. These be no dayes of
   daliance; for Sathan, the workmaster of all mischeef, being greued that
   his own king dome draweth to an end, not onely goeth about like a
   roring Lyon too deuoure folke by open force, but also like a slie
   Serpent setteth snares and pitfalles innumerable, to intrap men and
   bring them to destruction by policie laying wayt for all men, but
   specially for such as are of high estate, as who alwayes carye greatest
   nombers with them which waye so euer they incline. Hee turneth himselfe
   intoo mo shapes than euer did Proteus: and suche as himselfe is, suche
   are his ministers. First and foremost the obstinate and stubborneharted
   Papistes, the sworne enemies of God, the pestilent poyson of mankinde,
   and the very welsprings of all error, hipocrisie, and vngraciousnes,
   (who, while they beare sway, bee more cruel than Beares, Wolues, and
   Tigres; and when they bee kept vnder, more deceitfull than Cerastes and
   Crocodyles; and at all times more mischeuous than the Diuel himselfe,)
   labor with tooth and nayle too winde their owne trash into credit with
   all men, and to bring the heauenly doctrine of the Gospel in hatred.

   Ageine, the Atheistes, which say in their hartes there is no God; and
   the Epicures, which depriue God of his prouidence in gouerning the
   world, as though hee eyther vnderstoode not what is doone vppon Earth,
   or els cared not for mennes affaires: seeke they not by all meanes
   possible too weede all Religion, all feare of God, all remorse of
   conscience out of mennes harts? Out of these rootes spring other impes,
   no lesse perniciouse than the stockes of whiche they come, men of all
   Religions, Shippemen that canne sayle with all wethers, Carpenters that
   can hewe with bothe handes, Laddes that canne holde with the Hare and
   hunt with the Hounde, and (as the Scripture termeth them) time-seruers
   and menpleasers. Of which torte be the picthank Preests of Hammon, who,
   with the venemouse blaste of their filthie flattery, corrupt the wel
   instructed mindes of our Alexranders, (that is to say, of our noble
   men,) by bearing them in hand, that they bee the sonnes of Iupiter, add
   making them beleeue themselues too bee Gods, yea, sometimes before they
   be scarce men. These, after the maner of Panthers and Mermaides,
   astonne the senses with a deadly sweetnes, and work destruction by
   delighting. Moreouer, to the further withdrawing of men's minds from
   the estimation of the sound Religion, it falleth out that euen in the
   outward face of the Church there be many Hipocrites, many looce liuers,
   many Sectaries, and many wranglers, whiche pretending the countenance
   of Chryste's flock, but beeing in deede the Deuil's hirelings,
   confessing GOD with their mouth, but denying him in their works, cause
   his holy, pure, and reuerend doctrine to bee slaundered and ill-spoken
   of among the Gentiles, (that is, too wit, among the Papist and
   worldlings,) and so alienate men from Christ.

   The ignorant sort also deeming things vntowardly by the outward shew,
   charge the Gospell with the faultes of men, which it reprooueth and
   bringeth too lyght, as who would Say, that hee whiche bewrayeth a
   Murtherer, or rebuketh an Adulterer, were too bee counted an offender
   in the same caces, bicause hee discouereth their wickednesse, too the
   intent too haue it punished or redressed. And these are
   stumbling-blocks common to all sortes of men; but more peculiar to
   great menne are those that I spake of in the third place, and also
   these ensuing, namely, noblenesse of birth, renowne of Aunceters, fauor
   of their Prince, freendship of their peeres, awe of their inferiours,
   great alyances, greate retinewes depending vpon them, libertie aboue
   the common rate, welth, honor, riches, ease, sumptuouse fare, costly
   apparel, gorgeouse buildings, attendaunce of seruants, and suche other
   like, whiche as they bee the singuler good giftes and benefites of God
   bestowed vpon them for their comfort, to the end they should the more
   loue him and imbrace his truthe: so Sathan abusing the infirmitie and
   corruption of man's nature, dooth in many menne wrest them all too a
   contrary ende, namely, too the proude contempt and impugning, or at
   leastwise to the carelesse neglecting of God's true Religion and
   seruice.

   As for the fraylnesse of youth it self, the open manaces and priuie
   practizes of Antichrist, the common hatred and disdeine of the Worlde
   ageinst the sincere worshippers of God, the hardnesse and aduersities
   which they endure in this life, and infinite other by matters whiche
   are no small hinderances too the proceeding of the Gospel, I wil not
   stand too intreat of them. For doubtlesse, although Antichrist were
   abolished although Sathan were a sleepe, although the world were at one
   with vs. although wicked counsel were vtterly put too silence, although
   no euil example were giuen vs. although no outwarde stumbling-blocke
   were cast in our waye; yit haue wee one thing in our selues and of our
   selues, (euen originall sinne, concupiscence, or lust,) which neuer
   ceaseth too egge vs and allure vs from God, and too staine vs with all
   kinde of vnclennes, according as Sainct Iames sayth: Every man is
   tempted of his owne lust. This is the breth of the venemouse Cockatrice
   which hath infected the whole offspring of Adam. This is the sting of
   that olde Serpent whose wounds neither Chyron, Aesculupius, nor Apollo,
   can heale, no, nor any wight in Heauen or Earth, saue onely God. This
   is the bitter fountaine Exampeus, which with his brackishnesse marreth
   the sweete Riuer Hipanis, that is to say, the flowing streame of all
   God's graces, benefited and gifts in vs.

   Good cause haue we therfore to bee forewarned and continually
   admonished to beware of the mischeef that is armed with so many weapons
   and policies to anoy: specially considering how the operation therof is
   to slea both bodie and soule, and to drown them togither in to endles
   damnation. For this I dare be bolde to say vpon the warrant of assured
   truthe, that whosoeuer is but lightly blasted with the poyson of
   Papistrie, is the vnapter to all the duties of true vertue and
   godlines, like as a Cripple or lame man is the vnmeeter and vnabler for
   the affaires of this life. But as for him that is throughly saped in
   it, and hathe digested it into his bowels, and hath setled the roots of
   it in the bottome of his hart; depending vpon the Antichrist of Rome as
   vpon the mouth of God, He can neyther be the faithful seruant of God,
   nor a hartie Subiect too his Prince, nor a good and sound member of the
   common welth, vntill hee haue done as the Snake dooth when he commeth
   to engender with the Lamprey.

   For the better manifestation of all the which things I besech your good
   Lordship to peruse this present books, which doubtlesse, for the
   exceellency therof, not onely deserueth more singular commendation than
   man's wit is able to yeeld, but also is worthy too be had continually
   in all mennes hands, or rather too bee printed in their hartes. For if
   you haue an eye too the Authors, it was written by Prophets, Preestes,
   and Kinges, inspired with the Holye Ghost, the fountaine of an
   vnderstanding, wysedom, and truth, and auouched onto vs by Christie the
   Sonne of the euellasting God. Or if you haue an eye to the matter, it
   conteineth a treatise of the Doctrine of lyfe and euerlasting
   Saluation, the particulars wherof are as many as are the points of true
   Religion and holinesse to Godward, or the points of faithfull meening
   and honest dealing too manward. And these things are common to it with
   the residue of holy Scripture.

   The thing that is peculiar to it, is the maner of the handling of the
   matters wherof it treateth. For whereas other partes of holy writ
   (whither they be historicall, morall, iudiciall, ceremoniall, or
   propheticall) do commonly set down their treatises in open and plaine
   declarations; this parte consisting of them all, wrappeth vp things in
   types and figures, describing them finder borowed personages, and
   oftentimes winding in matters by preuention, speaking of thinges too
   come as if they were past or present, and of things past as if they
   were in dooing, and euery man is made a bewrayer of the secretes of his
   owne hart. And forasmuche as it consisteth cheefly of prayer and
   thanksgiving, or (which comprehendeth them bothe) of inuocation, whiche
   is a communication with God, and requireth rather an earnest and deuout
   lifting vp of the minde, than a loud or curious vtterance of the voice:
   there be many vnperfect sentences, many broken speeches, and many
   displaced words, according as the voice of the partie that prayed was
   eyther preuented with the swiftnesse of his thoughtes, or interrupted
   with vehemency of ioy or greef, or forced to surcease through
   infirmities that hee might recouer newe strength and cheerfulnesse, by
   interminding God's former promises and benefites. Notwithstanding, the
   obscuritie of those places is not so great but that it may be easely
   ouercome, by such as, when they pray, doo vtterly sequester their
   mindes from all earthly imaginations and fleshly conceits, and after a
   sort forsaking their bodies for the time, do mount vppe aboue the world
   by faith, and present themselues before the heauenly throne of grace,
   to seek the vnspeakable and inestimable comfort of their soules.

   Suche are the conteints, and suche is the maner or disposition of the
   ground-worke of this booke, that is to say, of the Psalmes themselues.
   Whervnto (for the better vnderstanding of them) heere is added an
   exposition or Commentarie written in Latin by that learned Clerk and
   faithful minister of Chryst in the church of Geneua, Master Iohn
   Caluin, whose worthy praise and commendation, his owne manifolde woorks
   moste peinfully, sincerely, and soundly set foorth too the greate
   furtherance and profite of the whole Christen common weale, doo better
   declare than my pen can vtter or my wit deuice. And among the reste of
   them, it is thoughte of most learned men, that next vntoo his
   Institutions, this presente volume beareth the Bel, bothe for varietie
   of matter, substantialnes of doctrine, depth of iudgement, and
   perfectnesse of penning. For it is not puffed vp with vaine sound of
   emptie woords, nor with Rhetorical inlarging of painted sentences, but
   it is stuffed with piththy and grounded matter, such as plainly sheweth
   him too haue bin a man indued with the Spirite of God, and also well
   practized and tryed in the affaires and troubles of this world.

   What is to bee thought of the translation of it, that I remitte to your
   Lordship's fauourable acceptation, vnder whose Antesigne it is my
   desire that it may fight in the defense and maintenance of the true
   religion ageinst Antichrist and his wicked members. Onely thus muche I
   may safely say of it, that in all pointes (to the vttermoste of my
   power, and according to the abilitie which God hath giuen me to edifie
   withall) I haue sincerely performed the dutie of a faithfull
   Interpreter, rather indeuering too lay foorth things plainlye (yea, and
   sometimes also homely and grossely) too the vnderstanding of many, than
   too indyte things curyously too the pleasing of a fewe. For in this and
   suche other workes, the rude and ignorant haue more interest than the
   learned and skillful. If any thing be amisse, (as I dare not presume
   too vpholde that nothing hath escaped mee in so great a woorke,) my
   hartie desire is, that the same may be amended by such as are of sound
   iudgement and knowledge in God's woorde, so as no inconuenience may
   ensue of it too the churche of Christ. And look what I request in the
   behalfe of this present booke, the same do I request for all other
   books whiche I haue or (by God's grace and permission) shall heerafter
   put foorth for the edifying of Chrystes flock: for I knowe how suche
   things are the woork of God and not of man.

   What remayneth then, but that your Lordship, framing your selfe
   according to the rule of God's most holy word, should hie you apace to
   the atteinment of the true honor and immortall glory, by subduing
   sinne, the world, and the Deuil, the Hectors that cannot bee vanquished
   but by a christen Achilles; and by your good guyding bring many vnto
   Christ, that in the end you may receiue the rewarde of true and perfect
   blissednesse, euen the everlasting salvation of the soule, whiche is
   the faire Helen for whose safetie it behooueth all good men too endure,
   not tenne yeeres warre, but continuall warre all their life long. To
   the furtherance wherof, God hath by householde alyance lincked vnto
   your Lordship a long experienced Nestor, whose counsaile and footsteps
   if you folowe, no doubte but you shalbee bothe happie in your selfe,
   and singularly profitable to your common welth; and moreouer, God shall
   blisse you with plentiful and godly issue by your vertuous and
   deerbeloued Spouse, to continew the honor and renoavne of your noble
   house after the happy knitting vp of bothe your yeeres, which I pray
   God may bee many in vnseperable loue, like the loue of Ceix and
   Alcyonee, to the glory of God, and the contentation of bothe your
   desires.

   Written at London, the 20th of
   October 1571.

   Your good Lordship's moste humlble to commaund, Arthur Goldling.
     __________________________________________________________________

   [10] Edward de Vere, 17th Earl of Oxford, was highly distinguished for
   his wit, valor, and Patriotism. In two several tournaments he was
   honored by receiving the prize from the hand of his mistress, Queen
   Elizabeth, baring been led armed, by two ladies, into the Royal
   Presence Chamber. Walpole notes that he was an admired poet, and
   reckoned the best waiter of comedy in his time. He died at a very
   advanced age, June 24, 1604. It is extremely probable that Arthur
   Golding, the old Translator, was related, perhaps not distantly, to
   this nobleman. It appeals from Dugdale, and other authorities, that
   John, 16th Earl of Oxford, his father, married Margaret, daughter of
   John Golding, and sister of Sir Edward Golding, for his second wife, by
   whom he had Earl Edward, after whom it is likely he was named, and a
   daughter.
     __________________________________________________________________

   THE AUTHOR'S PREFACE

   JOHN CALVIN

   TO THE GODLY AND INGENUOUS READERS, GREETING.

   IF the reading of these my Commentaries confer as much benefit on the
   Church of God as I myself have reaped advantage from the composition of
   them, I shall have no reason to regret that I have undertaken this
   work. Having expounded here, in our small school, the Book of Psalms,
   about three years ago, I thought that I had by this means sufficiently
   discharged my duty, and had resolved not to publish to the world what I
   had familiarly taught those of my own household. And, in fact, before I
   had undertaken to expound this book in my lectures, at the request of
   my brethren, I said what was true, that I had kept away from this
   subject, because that most faithful teacher of the Church of God,
   Martin Bucer, had labored in this field with such singular learning,
   diligence, fidelity, and success, that at least there was not so great
   need that I should put my hand to the work. And had the Commentaries of
   Wolphangus Musculus at that time been published, I would not have
   omitted to do them justice, by mentioning them in the same way, since
   he too, in the judgment of good men, has earned no small praise by his
   diligence and industry in this walk. I had not yet come to the end of
   the book, when, lo! I am urged by renewed solicitations not to suffer
   my lectures, which certain persons had carefully, faithfully, and not
   without great labor, taken down, to be lost to the world. My purpose
   still remained unaltered; only I promised what for a long time I had
   been thinking of, to write something on the subject in the French
   language, that my countrymen might not be without the means of being
   enabled to understand so useful a book when perusing it. Whilst I am
   thinking of making this attempt, suddenly, and contrary to my first
   design, it occurred to me, by what impulse I know not, to compose in
   Latin, only as it were in the way of trial, an exposition of one Psalm.
   When I found that my success corresponded to my desire far beyond what
   I had ventured to anticipate, I was encouraged, and accordingly began
   to make the same attempt in a few other Psalms. On perceiving this, my
   intimate friends, as if in this way they held me bound, urged me with
   the greater confidence not to desist from my course. One reason which
   made me comply with their solicitations, and which also had from the
   commencement induced me to make this first attempt, was an apprehension
   that at some future period that had been taken down from my lectures,
   might be published to the world contrary to my wishes or at least
   without my knowledge. I can truly say, that I was drawn to execute this
   work rather from such an apprehension, than led to it from my own free
   will. At the same time, as I continued to prosecute the work, I began
   to perceive more distinctly that this was by no means a superfluous
   undertaking, and I have also felt from my own individual experience,
   that to readers who are not so exercised, I would furnish important
   assistance in understanding The Psalms. The wearied and resplendid
   riches which are contained it this treasury it is no easy matter to
   express in words; so much so, that I well know that whatever I shall be
   able to say will be far from approaching the excellence of the subject.
   But as it is better to give to my readers some taste, however small, of
   the wonderful advantages they will derive from the study of this book,
   than to be entirely silent on the point, I may be permitted briefly to
   advert to a matter, the greatness of which does not admit of being
   fully unfolded. I have been accustomed to call this book, I think not
   inappropriately, "An Anatomy of all the Parts of the Soul;" for there
   is not an emotion of which any one can be conscious that is not here
   represented as in a mirror. Or rather, the Holy Spirit has here drawn
   to the life all the griefs, sorrows, fears, doubts, hopes, cares,
   perplexities, in short, all the distracting emotions with which the
   minds of men are wont to be agitated. The other parts of Scripture
   contain the commandments which God enjoined his servants to announce to
   us. But here the prophets themselves, seeing they are exhibited to us
   as speaking to God, and laying open all their inmost thoughts and
   affections, call, or rather draw, each of us to the examination of
   himself in particulars in order that none of the many infirmities to
   which we are subject, and of the many vices with which we abound, may
   remain concealed. It is certainly a rare and singular advantage, when
   all lurking places are discovered, and the heart is brought into the
   light, purged from that most baneful infection, hypocrisy. In short, as
   calling upon God is one of the principal means of securing our safety,
   and as a better and more unerring rule for guiding us in this exercise
   cannot be found elsewhere than in The Psalms, it follows, that in
   proportion to the proficiency which a man shall have attained in
   understanding them, nill be his knowledge of the most important part of
   celestial doctrine. Genuine and earnest prayer proceeds first from a
   sense of our need, and next, from faith in the promises of God. It is
   by perusing these inspired compositions, that men will be most
   effectually awakened to a sense of their maladies, and, at the same
   time, instructed in seeking remedies for their cure. In a word,
   whatever may serve to encourage us when we are about to pray to God, is
   taught us in this book. And not only are the promises of God presented
   to us in it, but oftentimes there is exhibited to us one standing, as
   it were, amidst the invitations of God on the one hand, and the
   impediments of the flesh on the other, girding and preparing himself
   for prayer: thus teaching us, if at any time we are agitated with a
   variety of doubts, to resist and fight against them, until the soul,
   freed and disentangled from all these impediments, rise up to God; and
   not only so, but even when in the midst of doubts, fears, and
   apprehensions, let us put forth our efforts in prayer, until we
   experience some consolation which may calm and bring contentment to our
   minds. [11] Although distrust may shut the gate against our prayers,
   yet we must not allow ourselves to give way, whenever our hearts waver
   or are agitated with inquietude, but must persevere until faith finally
   come forth victorious from these conflicts. In many places we may
   perceive the exercise of the servants of God in prayer so fluctuating,
   that they are almost overwhelmed by the alternate hope of success and
   apprehension of failure, and gain the prize only by strenuous
   exertions. We see on the one hand, the flesh manifesting its infirmity;
   and on the other, faith putting forth its power; and if it is not so
   valiant and courageous as might be desired, it is at least prepared to
   fight until by degrees it acquire perfect strength. But as those things
   which serve to teach us the true method of praying aright will be found
   scattered through the whole of this Commentary, I will not now stop to
   treat of topics which it will be necessary afterwards to repeat, nor
   detain my readers from proceeding to the work itself. Only it appeared
   to me to be requisite to show in passing, that this book makes known to
   us this privilege, which is desirable above all others -- that not only
   is there opened up to us familiar access to God, but also that we have
   permission and freedom granted us to lay open before him our
   infirmities which we would be ashamed to confess before men. Besides
   there is also here prescribed to us an infallible rule for directing us
   with respect to the right manner of offering to God the sacrifice of
   praise, which he declares to be most precious in his sight, and of the
   sweetest odour. There is no other book in which there is to be found
   more express and magnificent commendations, both of the unparalleled
   liberality of God towards his Church, and of all his works; there is no
   other book in which there is recorded so many deliverances nor one in
   which the evidences and experiences of the fatherly providence and
   solicitude which God exercises towards us are celebrated with such
   splendor of diction, and yet with the strictest adherence to truth, in
   short, there is no other book in which we are more perfectly taught the
   right manner of praising God, or in which we are more powerfully
   stirred up to the performance of this religious exercise. Moreover
   although The Psalms are replete with all the precepts which serve to
   frame our life to every part of holiness, piety, and righteousness, yet
   they will principally teach and train us to bear the cross; and the
   bearing of the cross is a genuine proof of our obedience, since by
   doing this, we renounce the guidance of our own affections and submit
   ourselves entirely to God, leaving him to govern us, and to dispose of
   our life according to his will, so that the afflictions which are the
   bitterest and most severe to our nature, become sweet to us, because
   they proceed from him. In one word, not only will we here find general
   commendations of the goodness of God, which may teach men to repose
   themselves in him alone, and to seek all their happiness solely in him;
   and which are intended to teach true believers with their whole hearts
   confidently to look to him for help in all their necessities; but we
   will also find that the free remission of sins, which alone reconciles
   God towards us and procures for us settled peace with him, [12] is so
   set forth and magnified, as that here there is nothing wanting which
   relates to the knowledge of eternal salvation.

   Now, if my readers derive any fruit and advantage from the labor which
   I have bestowed in writing these Commentaries, I would have them to
   understand that the small measure of experience which I have had by the
   conflicts with which the Lord has exercised me, has in no ordinary
   degree assisted me, not only in applying to present use whatever
   instruction could be gathered from these divine compositions, but also
   in more easily comprehending the design of each of the writers. And as
   David holds the principal place among them, it has greatly aided me in
   understanding more fully the complaints made by him of the internal
   afflictions which the Church had to sustain through those who gave
   themselves out to be her members, that I had suffered the same or
   similar things from the domestic enemies of the Church. For although I
   follow David at a great distance, and come far short of equaling him;
   or rather, although in aspiring slowly and with great difficulty to
   attain to the many virtues in which he excelled, I still feel myself
   tarnished with the contrary vices; yet if I have any things in common
   with him, I have no hesitation in comparing myself with him. In reading
   the instances of his faith, patience, fervor, zeal, and integrity, it
   has, as it ought, drawn from me unnumbered groans and sighs, that I am
   so far from approaching them; but it has, notwithstanding, been of very
   great advantage to me to behold in him as in a mirror, both the
   commencement of my calling, and the continued course of my function; so
   that I know the more assuredly, that whatever that most illustrious
   king and prophet suffered, was exhibited to me by God as an example for
   imitation. My conditions no doubt, is much inferior to his, and it is
   unnecessary for me to stay to show this. But as he was taken from the
   sheepfold, and elevated to the rank of supreme authority; so God having
   taken me from my originally obscure and humble condition, has reckoned
   me worthy of being invested with the honorable office of a preacher and
   minister of the gospel. When I was as yet a very little boy, my father
   had destined me for the study of theology. But afterwards when he
   considered that the legal profession commonly raised those who followed
   it to wealth this prospect induced him suddenly to change his purpose.
   Thus it came to pass, that I was withdrawn from the study of
   philosophy, and was put to the study of law. To this pursuit I
   endeavored faithfully to apply myself in obedience to the will of my
   father; but God, by the secret guidance of his providence, at length
   gave a different direction to my course. And first, since I was too
   obstinately devoted to the superstitions of Popery to be easily
   extricated from so profound an abyss of mire, God by a sudden
   conversion subdued and brought my mind to a teachable frame, which was
   more hardened in such matters than might have been expected from one at
   my early period of life Having thus received some taste and knowledge
   of true godliness I was immediately inflamed with so intense a desire
   to make progress therein, that although I did not altogether leave off
   other studies, I yet pursued them with less ardor. I was quite
   surprised to find that before a year had elapsed, all who had any
   desire after purer doctrine were continually coming to me to learn,
   although I myself was as yet but a mere novice and tyro. Being of a
   disposition somewhat unpolished and bashful, which led me always to
   love the shade and retirement, I then began to seek some secluded
   corner where I might be withdrawn from the public view; but so far from
   being able to accomplish the object of my be desire, all my retreats
   were like public schools. In short, whilst my one great object was to
   live in seclusion without being known, God so led me about through
   different turnings and changes, that he never permitted me to rest in
   any place, until, in spite of my natural disposition, he brought me
   forth to public notice. Leaving my native country, France, I in fact
   retired into Germany, expressly for the purpose of being able there to
   enjoy in some obscure corner the repose which I had always desired, and
   which had been so long denied me. But lo! whilst I lay hidden at Basle,
   and known only to a few people, many faithful and holy persons were
   burnt alive in France; and the report of these burnings having reached
   foreign nations, they excited the strongest disapprobation among a
   great part of the Germans, whose indignation was kindled against the
   authors of such tyranny. In order to allay this indignation, certain
   wicked and lying pamphlets were circulated, stating that none were
   treated with such cruelty but Anabaptists and seditious persons, who by
   their perverse ravings and false opinions, were overthrowing not only
   religion but also all civil order. Observing that the object which
   these instruments of the court aimed at by their disguises, was not
   only that the disgrace of shedding so much innocent blood might remain
   buried under the false charges and calumnies which they brought against
   the holy martyrs after their death, but also, that afterwards they
   might be able to proceed to the utmost extremity in murdering the poor
   saints without exciting compassion towards them in the breasts of any,
   it appeared to me, that unless I opposed them to the utmost of my
   ability, my silence could not be vindicated from the charge of
   cowardice and treachery. This was the consideration which induced me to
   publish my Institute of the Christian Religion. My objects were, first,
   to prove that these reports were false and calumnious, and thus to
   vindicate my brethren, whose death was precious in the sight of the
   Lord; and next, that as the same cruelties might very soon after be
   exercised against many unhappy individuals, foreign nations might be
   touched with at least some compassion towards them and solicitude about
   them. When it was then published, it was not that copious and labored
   work which it now is, but only a small treatise containing a summary of
   the principal truths of the Christian religion, and it was published
   with no other design than that men might know what was the faith held
   by those whom I saw basely and wickedly defamed by those flagitious and
   perfidious flatterers. That my object was not to acquire fame, appeared
   from this, that immediately after I left Basle, and particularly from
   the fact that nobody there knew that I was the author. Wherever else I
   have gone, I have taken care to conceal that I was the author of that
   performance; and I had resolved to continue in the same privacy and
   obscurity, until at length William Farel detained me at Geneva, not so
   much by counsel and exhortation, as by a dreadful imprecation, which I
   felt to be as if God had from heaven laid his mighty hand upon me to
   arrest me. As the most direct road to Strasburg, to which I then
   intended to retire, was as shut up by the wars, I had resolved to pass
   quickly by Geneva, without staying longer than a single night in that
   city. A little before this, Popery had been driven from it by the
   exertions of the excellent person whom I have named, and Peter Viret;
   but matters were not yet brought to a settled state, and the city was
   divided into unholy and dangerous factions. Then an individual who now
   basely apostatised and returned to the Papists, discovered me and made
   me known to others. Upon this, Farel, who burned with an extraordinary
   zeal to advance the gospel, immediately strained every nerve to detain
   me. And after having learned that my heart was set upon devoting myself
   to private studies for which I wished to keep myself free from other
   pursuits, and finding that he gained nothing by entreaties, he
   proceeded to utter an imprecation that God would curse my retirement,
   and the tranquillity of the studies which I sought, if I should
   withdraw and refuse to give assistance, when the necessity seas so
   urgent. By this imprecation I was so stricken with terror, that I
   desisted from the journey which I had undertaken; but sensible of my
   natural bashfulness and timidity, I would not bring myself under
   obligation to discharge any particular office. After that, four months
   had scarcely elapsed, when, on the one hand, the Anabaptists began to
   assail us, and, on the other, a certain wicked apostate, who being
   secretly supported by the influence of some of the magistrates of the
   city, was thus enabled to give us a great deal of trouble. At the same
   time, a succession of dissensions fell out in the city [13] which
   strangely afflicted us. Being, as I acknowledge, naturally of a timid,
   softer and pusillanimous disposition, I was compelled to encounter
   these violent tempests as part of my early training; and although I did
   not sink under themes yet I was not sustained by such greatness of
   mind, as not to rejoice more than it became me, when, in consequence of
   certain commotions, I was banished from Geneva. By this means set at
   liberty and loosed from the tie of my vocational I resolved to live in
   a private station, free from the burden and cares of any public charge,
   when that most excellent servant of Christ, Martin Bucer, employing a
   similar kind of remonstrance and protestation as that to which Farel
   had recourse before, drew me back to a new station. Alarmed by the
   example of Jonas which he set before me, I still continued in the work
   of teaching. And although I always continued like myself, studiously
   avoiding celebrity; [14] yet I was carried, I know not how, as it were
   by force to the Imperial assemblies, where, willing or unwilling, I was
   under the necessity of appearing before the eyes of many. Afterwards,
   when the Lord having compassion on this city, had allayed the hurtful
   agitations and broils which prevailed in it, and by his wonderful power
   had defeated both the wicked counsels and the sanguinary attempts of
   the disturbers of the Republic, necessity was imposed upon me of
   returning to my former charge, contrary to my desire and inclination.
   The welfare of this church, it is true, lay so near my heart, that for
   its sake I would not have hesitated to lay down my life; but my
   timidity nevertheless suggested to me many reasons for excusing myself
   from again willingly taking upon my shoulders so heavy a burden. At
   length, however, a solemn and conscientious regard to my duty,
   prevailed with me to consent to return to the flock from which I had
   been torn; but with what grief, tears, great anxiety and distress I did
   this, the Lord is my best witness, and many godly persons who would
   have wished to see me delivered from this painful state, had it not
   been that that which I feared, and which made me give my consent,
   prevented them and shut their mouths. Were I to narrate the various
   conflicts by which the Lord has exercised me since that time, and by
   what trials he has proved me, it would make a long history. But that I
   may not become tedious to my readers by a waste of words, I shall
   content myself with repeating briefly what I have touched upon a little
   before, that in considering the whole course of the life of David, [15]
   it seemed to me that by his own footsteps he showed me the way, and
   from this I have experienced no small consolation. As that holy king
   was harassed by the Philistines and other foreign enemies with
   continual wars, while he was much more grievously afflicted by the
   malice and wickedness of some perfidious men amongst his own people, so
   I can say as to myself, that I have been assailed on all sides, and
   have scarcely been able to enjoy repose for a single moment, but have
   always had to sustain some conflict either from enemies without or
   within the Church. Satan has made many attempts to overthrow the fabric
   of this Church; and once it came to this, that I, altogether feeble and
   timorous as I am, was compelled to break and put a stop to his deadly
   assaults by putting my life in danger, and opposing my person to his
   blows. Afterwards, for the space of five years, when some wicked
   libertines were furnished with undue influence, and also some of the
   common people, corrupted by the allurements and perverse discourse of
   such persons, desired to obtain the liberty of doing whatever they
   pleased, without controls I was under the necessity of fighting without
   ceasing to defend and maintain the discipline of the Church. To these
   irreligious characters. and despisers of the heavenly doctrine, it was
   a matter of entire indifference, although the Church should sink into
   ruin, provided they obtained what they sought, -- the power of acting
   just as they pleased. Many, too, harassed by poverty and hunger, and
   others impelled by insatiable ambition or avarice and a desire of
   dishonest gain, were become so frantic, that they chose rather, by
   throwing all things into confusion, to involve themselves and us in one
   common ruin, than to remain quiet by living peaceably and honestly.
   [16] During the whole of this lengthened period, I think that there is
   scarcely any of the weapons which are forged in the workshop of Satan,
   which has not been employed by them in order to obtain their object.
   And at length matters had come to such a state, that an end could be
   put to their machinations in no other way than cutting them off by an
   ignominious death; which was indeed a painful and pitiable spectacle to
   me. They no doubt deserved the severest punishment, but I always rather
   desired that they might live in prosperity, and continue safe and
   untouched; which would have been the case had they not been altogether
   incorrigible, and obstinately refused to listen to wholesome
   admonition. The trial of these five years was grievous and hard to
   bear; but I experienced not less excruciating pain from the malignity
   of those who ceased not to assail myself and my ministry with their
   envenomed calumnies. A great proportion of them, it is true, are so
   blinded by a passion for slander and detraction, that to their great
   disgracers they betray at once their impudence, while others, however
   crafty and cunning, cannot so cover or disguise themselves as to escape
   being shamefully convicted and disgraced; yet when a man has been a
   hundred times found innocent of a charge brought against him, and when
   the charge is again repeated without any cause or occasion, it is an
   indignity hard to bear. Because I affirm and maintain that the world is
   managed and governed by the secret providence of God, a multitude of
   presumptuous men rise lip against me, and allege that I represent God
   as the author of sin. This is so foolish a calumny, that it would of
   itself quickly come to nothing, did it not meet with persons who have
   tickled ears, and who take pleasure in feeding upon such discourse. But
   there are many whose minds are so filled with envy and spleen, or
   ingratitude, or malignity, that there is no falsehood, however
   preposterous, yea, even monstrous, which they do not receive, if it is
   spoken to them. Others endeavor to overthrow God's eternal purpose of
   predestination, by which he distinguishes between the reprobate and the
   elect; others take upon them to defend free will; and forthwith many
   throw themselves into their ranks, not so much through ignorance as by
   a perversity of zeal which I know not how to characterise. If they were
   open and avowed enemies who brought these troubles upon me, the thing
   might in some way be borne. But that those who shroud themselves under
   the name of brethren, and not only eat Christ's sacred bread, but also
   administer it to others, that those, in short, who loudly boast of
   being preachers of the gospel, should wage such nefarious war against
   me, how detestable is it? In this matter I may very justly complain
   with David,

   "Yea, mine own familiar friend, in whom I trusted, who did eat of my
   bread,
   hath lifted up his heel against me," (Psalm 41:9.)

   "For it was not an enemy that reproached me;
   but it was thou, a man mine equal, my guide, and mine acquaintance.
   We took sweet counsel together, and walked unto the house of God in
   company,"
   (Psalm 55:12, 13, 14.)

   Others circulated ridiculous reports concerning my treasures; others,
   of the extravagant authority and enormous influence which they say I
   possess; others speak of my delicacies and magnificence. But when a man
   is content with scanty food and common clothing and does not require
   from the humblest more frugality than he shows and practices himself,
   shall it be said that such an one is too sumptuous, and lives in too
   high a style? As to the power and influence of which they envy me, I
   wish I could discharge this burden upon them; for they estimate my
   power by the multitude of affairs, and the vast weight of labors with
   which I am overwhelmed. And if there are some whom I cannot persuade
   whilst I am alive that I am not rich, my death at length will prove it.
   I confess, indeed, that I am not poor; for I desire nothing more than
   what I have. All these are invented stories, and there is no color
   whatever for any one of them; but many nevertheless are very easily
   persuaded of their truth, and applaud them; and the reason is, because
   the greatest part judge that the only means of cloaking their
   enormities is to throw all things into disorder, and to confound black
   and white; and they think that the best and shortest way by which they
   can obtain full liberty to live with impunity just as they please, is
   to destroy the authority of Christ's servants. In addition to these,
   there are "the hypocritical mockers in feasts," of whom David
   complains, (Psalm 35:16;) and I mean by these not only lick-dish
   characters who seek a meal to fill their belly, [17] but all those who
   by false reports seek to obtain the favor of the great. Having been
   long accustomed to swallow such wrongs as these, I have become almost
   hardened; yet when the insolence of such characters increased I cannot
   but sometimes feel my heart wounded with bitter pangs. Nor was it
   enough that I should be so inhumanly treated by my neighbors. In
   addition to this, in a distant country towards the frozen ocean, there
   was raised I know not how, by the frenzy of a few, a storm which
   afterwards stirred up against me a vast number of persons, who are too
   much at leisure, and have nothing to do but by their bickering to
   hinder those who are laboring for the edification of the Church. [18] I
   am still speaking of the internal enemies of the Church--of those who,
   boasting mightily of the gospel of Christ, nevertheless rush against me
   with greater impetuosity than against the open adversaries of the
   Church, because I do not embrace their gross and fictitious notion
   concerning a carnal way of eating Christ in the sacrament; and of whom
   I may protest, after the example of David, "I am for peace; but when I
   speak, they are for war," (Psalm 120:7.) Moreover, the cruel
   ingratitude of all of them is manifest in this, that they scruple not
   to assail both in flank and rear a man who strenuously exerts himself
   to maintain a cause which they have in common with him and whom
   therefore they ought to aid and succor. Certainly, if such persons were
   possessed of even a small portion of humanity, the fury of the Papists
   which is directed against me with such unbridled violence, would
   appease the most implacable animosity which they may bear towards me.
   But since the condition of David was such, that though he had deserved
   well of his own people, he was nevertheless bitterly hated by many
   without a cause, as he complains in Psalm 69:4, "I restored that which
   I took not away," it afforded me no small consolation when I was
   groundlessly assailed by the hatred of those who ought to have assisted
   and solaced me, to conform myself to the example of so great and so
   excellent a person. This knowledge and experience have been of much
   service in enabling me to understand The Psalms, so that in my
   meditations upon them, I did not wander, as it were, in an unknown
   region. My readers, too, if I mistake not, will observe, that in
   unfolding the internal affections both of David and of others I
   discourse upon them as matters of which I have familiar experience.
   Moreover, since I have labored faithfully to open up this treasure for
   the use of all the people of God, although what I have done has not
   been equal to my wishes, yet the attempt which I have made deserves to
   be received with some measure of favor. Still I only ask that each may
   judge of my labors with justice and candour, according to the advantage
   and fruit which he shall derive from them. Certainly, as I have said
   before, in reading these Commentaries, it will be clearly seen that I
   have not sought to please, unless in so far as I might at the same time
   be profitable to others. And, therefore, I have not only observed
   throughout a simple style of teaching, but in order to be removed the
   farther from all ostentation, I have also generally abstained from
   refuting the opinions of others, although this presented a more
   favorable opportunity for plausible display, and of acquiring the
   applause of those who shall favor my book with a perusal. I have never
   touched upon opposite opinions, unless where there was reason to fear,
   that by being silent respecting them, I might leave my readers in doubt
   and perplexity. At the same time, I am sensible that it would have been
   much more agreeable to the taste of many, had I heaped together a great
   mass of materials which has great show, and acquires fame for the
   writer; but I have felt nothing to be of more importance than to have a
   regard to the edification of the Church. May God, who has implanted
   this desire in my heart, grant by his grace that the success may
   correspond thereto!

   Geneva, July 22, 1557.
     __________________________________________________________________

   [11] "Jusqu'a ce que nous sentions quelque allegement qui nous appaise
   et contente." -Fr.

   [12] "Et nous acquiert tranquillite de conscience devant luy."-- Fr.
   "And acquires for us tranquillity of conscience before him."

   [13] "Cependant surveindrent en la ville seditions les unes sur les
   autres." -- Fr.

   [14] "C'est, ascavoir de ne vouloir point apparoistre ou suyvre les
   grandes assemblees."--Fr "That is, not wishing to appear before, or
   wait upon, the great assemblies."

   [15] "Qu'en considerant tout le discours de la vie de David." -- Fr.

   [16] "Que se tenir quois en vivant paisiblement et honnestement." --
   Fr.

   [17] "Et je n'enten pas seulement les frians qui cherchent quelque
   lippee pour farcir leur ventre." -- Fr.

   [18] "Mais encore ce n'estoit pas assez d'estre traitte ainsi
   inhumainement par mes voisins, si non qu'en un pays lointain vers la
   mer glacee le temps se troublast aussi je ne scay comment par la
   phrenesie d'aucuns, pour puis apres faire lever contre moy comme un
   nuee de gens qui sont trop de loisir et n'ont que faire s'ils ne
   s'escarmouschent a empescher ceux qui travaillent a edification."--Fr.
     __________________________________________________________________

   Commentary

   upon the book of Psalms

   PSALM 1.

   He who collected the Psalms into one volume, whether Ezra or some other
   person, appears to have placed this Psalm at the beginning, by way of
   preface, in which he inculcates upon all the godly the duty of
   meditating upon the law of God. The sum and substance of the whole is,
   that they are blessed who apply their hearts to the pursuit of heavenly
   wisdom; whereas the profane despisers of God, although for a time they
   may reckon themselves happy, shall at length have a most miserable end.
     __________________________________________________________________

   Psalm 1:1-2

   1. Blessed is the man who walketh not in the counsel of the ungodly,
   nor standeth in the way of sinners, nor sitteth in the seat of the
   scorner. 2. But his delight is in the law of Jehovah; and in his law
   doth he meditate day and night.


   1. Blessed is the man. [19] The meaning of the Psalmist, as I have
   stated above, is, that it shall be always well with God's devout
   servants, whose constant endeavor it is to make progress in the study
   of his law. The greater part of mankind being accustomed to deride the
   conduct of the saints as mere simplicity, and to regard their labor as
   entirely thrown away, it was of importance that the righteous should be
   confirmed in the way of holiness, by the consideration of the miserable
   condition of all men without the blessing of God, and the conviction
   that God is favorable to none but those who zealously devote themselves
   to the study of divine truth. Moreover, as corruption has always
   prevailed in the world, to such a degree, that the general character of
   men's lives is nothing else but a continual departure from the law of
   God, the Psalmist, before asserting the blessedness of the students of
   the divine law, admonishes them to beware of being carried away by the
   ungodliness of the multitude around them. Commencing with a declaration
   of his abhorrence of the wicked, he teaches us how impossible it is for
   any one to apply his mind to meditation upon God's laws who has not
   first withdrawn and separated himself from the society of the ungodly.
   A needful admonition surely; for we see how thoughtlessly men will
   throw themselves into the snares of Satan; at least, how few
   comparatively there are who guard against the enticements of sin. That
   we may be fully apprised of our danger, it is necessary to remember
   that the world is fraught with deadly corruption, and that the first
   step to living well is to renounce the company of the ungodly,
   otherwise it is sure to infect us with its own pollution.

   As the prophet, in the first place, enjoins the godly to beware of
   temptations to evil, we shall follow the same order. His affirmation,
   that they are blessed who have no fellowship with the ungodly, is what
   the common feeling and opinion of mankind will scarcely admit; for
   while all men naturally desire and seek after happiness, we see how
   securely they can indulge themselves in their sins, yea, that those of
   them who have departed farthest from righteousness, in the
   gratification of their lusts, are accounted happy, because they obtain
   the desires of their heart. The prophet, on the contrary, here teaches
   that no man can be duly animated to the fear and service of God, and to
   the study of his law, until he is firmly persuaded that all the ungodly
   are miserable, and that they who do not withdraw from their company
   shall he involved in the same destruction with them. But as it is no
   easy matter to shun the ungodly with whom we are mingled in the world,
   so as to be wholly estranged from them, the Psalmist, in order to give
   the greater emphasis to his exhortation, employs a multiplicity of
   expressions.

   In the first place, he forbids us to walk in their counsel; in the
   second place, to stand in their way; and, lastly, to sit in their seat

   The sum of the whole is, that the servants of God must endeavor utterly
   to abhor the life of ungodly men. But as it is the policy of Satan to
   insinuate his deceits, in a very crafty way, the prophet, in order that
   none may be insensibly deceived, shows how by little and little men are
   ordinarily induced to turn aside from the right path. They do not, at
   the first step, advance so far as a proud contempt of God but having
   once begun to give ear to evil counsel, Satan leads them, step by step,
   farther astray, till they rush headlong into open transgression. The
   prophet, therefore, begins with counsel, by which term I understand the
   wickedness which does not as yet show itself openly. Then he speaks of
   the way, which is to be understood of the customary mode or manner of
   living. And he places at the top of the climax the seat, by which
   metaphorical expression he designates the obduracy produced by the
   habit of a sinful life. In the same way, also, ought the three phrases,
   to walk, to stand, and to sit, to be understood. When a person
   willingly walks after the gratification of his corrupt lusts, the
   practice of sinning so infatuates him, that, forgetful of himself, he
   grows hardened in wickedness; and this the prophet terms standing in
   the way of sinners. Then at length follows a desperate obstinacy, which
   he expresses by the figure of sitting. Whether there is the same
   gradation in the Hebrew words R+ShE+J+M%, reshaim, X+Tj#J+M%, chataim,
   and L+ZJJ+M%, letsim, that is to say, a gradual increase of evil, I
   leave to the judgment of others. [20] To me it does not appear that
   there is, unless perhaps in the last word. For those are called
   scorners who, having thrown off all fear of God, commit sin without
   restraint, in the hope of escaping unpunished, and without compunction
   or fear sport at the judgment of God, as if they would never be called
   to render up an account to him. The Hebrew word X+Tj#J+M%, chataim, as
   it signifies the openly wicked, is very properly joined with the term
   way, which signifies a professed and habitual manner of living. [21]
   And if, in the time of the Psalmist, it was necessary for the devout
   worshippers of God to withdraw themselves from the company of the
   ungodly, in order to frame their life aright, how much more in the
   present day, when the world has become so much more corrupt, ought we
   carefully to avoid all dangerous society that we may be kept unstained
   by its impurities. The prophet, however, not only commands the faithful
   to keep at a distance from the ungodly, from the dread of being
   infected by them, but his admonition farther implies, that every one
   should be careful not to corrupt himself, nor abandon himself to
   impiety. [22] A man may not have contracted defilement from evil
   examples, and yet come to resemble the wicked by spontaneously
   imitating their corrupt manners.

   In the second verse, the Psalmist does not simply pronounce those happy
   who fear God, as in other places, but designates godliness by the study
   of the law, teaching us that God is only rightly served when had law is
   obeyed. It is not left to every man to frame a system of religion
   according to his own judgment, but the standard of godliness is to be
   taken from the Word of God. When David here speaks of the law, it ought
   not to be understood as if the other parts of Scripture should be
   excluded, but rather, since the whole of Scripture is nothing else than
   an exposition of the law, under it as the head is comprehended the
   whole body. The prophet, therefore, in commending the law, includes all
   the rest of the inspired writings. He must, therefore, be understood as
   meaning to exhort the faithful to the reading of the Psalms also. From
   his characterising the godly as delighting in the law of the Lord, we
   may learn that forced or servile obedience is not at all acceptable to
   God, and that those only are worthy students of the law who come to it
   with a cheerful mind, and are so delighted with its instructions, as to
   account nothing more desirable or delicious than to make progress
   therein. From this love of the law proceeds constant meditation upon
   it, which the prophet mentions on the last clause of the verse; for all
   who are truly actuated by love to the law must feel pleasure in the
   diligent study of it.
     __________________________________________________________________

   [19] In the Septuangint, the reading is makarios aner, blessed is the
   man. Both Calvin and our English translators have adopted this
   rendering. But the Hebrew word #ShR+J+, rendered blessed, is in the
   plural number, and H+#J+Sh, ha-ish, the man, in the singular.
   Accordingly, the words have been considered as an exclamation, and may
   be literally rendered, O, the blessedness of the man! A beautiful and
   emphatic form of expression.

   [20] C'est a dire, un accroissement de mal comme par degrez. -- Fr.

   [21] Il est bien conjoint avec le verbe signifiant une profession de
   vivre et un train tout accoustume. -- Fr.

   [22] Et s'adonner de soy-mesme a impiete. -- Fr.
     __________________________________________________________________

   Psalm 1:3

   3. He shall be like a tree planted by the rivers of waters, that
   bringeth his fruit in his season; whose leaf shall not wither; and
   whatsoever he doeth shall prosper.


   The Psalmist here illustrates, and, at the same time, confirms by a
   metaphor the statement made in the preceding verse; for he shows in
   what respect those who fear God are to be accounted happy, namely, not
   because they enjoy an evanescent and empty gladness, but because they
   are in a desirable condition. There is in the words an implied contrast
   between the vigor of a tree planted in a situation well watered, and
   the decayed appearance of one which, although it may flourish
   beautifully for a time, yet soon withers on account of the barrenness
   of the soil in which it is placed. With respect to the ungodly, as we
   shall afterwards see, (Psalm 37:35) they are sometimes like "the cedars
   of Lebanon." They have such an overflowing abundance of wealth and
   honors, that nothing seems wanting to their present happiness. But
   however high they may be raised, and however far and wide they may
   spread their branches, yet having no root in the ground, nor even a
   sufficiency of moisture from which they may derive nourishment, the
   whole of their beauty by and by disappears, and withers away. It is,
   therefore, the blessing of God alone which preserves any in a
   prosperous condition. Those who explain the figure of the faithful
   bringing forth their fruit in season, as meaning that they wisely
   discern when a thing ought to be done so as to be done well, in my
   opinion, show more acuteness than judgment, by putting a meaning upon
   the words of the prophet which he never intended. He obviously meant
   nothing more than that the children of God constantly flourish, and are
   always watered with the secret influences of divine grace, so that
   whatever may befall them is conducive to their salvation; while, on the
   other hand, the ungodly are carried away by the sudden tempest, or
   consumed by the scorching heat. And when he says, he bringeth forth his
   fruit in season, [23] he expresses the full maturity of the fruit
   produced, whereas, although the ungodly may present the appearance of
   precocious fruitfulness, yet they produce nothing that comes to
   perfection.
     __________________________________________________________________

   [23] "And it bringeth forth all its produce to maturity." -- (Street's
   New Literal Version of the Psalms.)
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   Psalm 1:4

   4. The ungodly are not so; but are like the chaff which the wind
   driveth away.


   The Psalmist might, with propriety, have compared the ungodly to a tree
   that speedily withers, as Jeremiah likens them to the heath which grows
   in the wilderness, (Jeremiah 17:6) But not reckoning this figure
   sufficiently strong, he debases them by employing another, which
   represents them in a light still more contemptible: and the reason is,
   that he does not keep his eye on the prosperous condition of which they
   boast for a short time, but his mind is seriously pondering on the
   destruction which awaits them, and will at length overtake them. The
   meaning, therefore, is, although the ungodly now live prosperously, yet
   by and by they shall be like chaff; for when the Lord has brought them
   low, he shall drive them hither and thither with the blast of his
   wrath. Besides, by this form of speech, the Holy Spirit teaches us to
   contemplate with the eye of faith, what might otherwise seem
   incredible; for although the ungodly man rise high, and appear to great
   advantage, like a stately tree, we may rest assured that he will be
   even as chaff or refuse, whenever God chooses to cast him down from his
   high estate, with the breath of his mouth.
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   Psalm 1:5-6

   5. Therefore the ungodly shall not stand in the judgment, nor sinners
   in the congregation of the righteous. 6. For Jehovah knoweth the way of
   the righteous; but the way of the ungodly shall perish.


   In the fifth verse, the prophet teaches that a happy life depends on a
   good conscience, and that, therefore, it is not wonderful, if the
   ungodly suddenly fall from the happiness of which they fancied
   themselves in possession. And there is implied in the words a kind of
   concession; the prophet tacitly acknowledges that the ungodly please
   and enjoy themselves, and triumph during the reign of moral disorder in
   the world; just as robbers revel in the woods and caves, when beyond
   the reach of justice. But he assures us, that things will not always
   remain in their present state of confusion, and that when they shall
   have been reduced to proper order, these ungodly persons shall be
   entirely deprived of their pleasures, and feel that they were
   infatuated when they thought themselves happy. We now see how the
   Psalmist pronounces the ungodly to be miserable, because happiness is
   the inward blessing of a good conscience. He does not deny, that before
   they are driven to judgment, all things succeed well with them; but he
   denies that they are happy unless they have substantial and steadfast
   integrity of character to sustain them: for the true integrity of the
   righteous manifests itself when it comes at length to be tried. It is
   indeed true, that the Lord daily executes judgment, by making a
   distinction between the righteous and the wicked, but because this is
   done only partially in this life, we must look higher if we desire to
   behold the assembly of the righteous, of which mention is here made.

   Even in this world the prosperity of the ungodly begins to pass away as
   often as God manifests the tokens of his judgment; (for then, being
   awakened out of sleep, they are constrained to acknowledge, whether
   they will or no, that they have no part with the assembly of the
   righteous;) but because this is not accomplished always, nor with
   respect to all men, in the present state, we must patiently wait for
   the day of final revelation, in which Christ will separate the sheep
   from the goats. At the same time, we must maintain it as a general
   truth, that the ungodly are devoted to misery; for their own
   consciences condemn them for their wickedness; and, as often as they
   are summoned to give an account of their life, their sleep is broken,
   and they perceive that they were merely dreaming when they imagined
   themselves to be happy, without looking inward to the true state of
   their hearts.

   Moreover, as things appear to be here driven about at the mercy of
   chance, and as it is not easy for us, in the midst of the prevailing
   confusion, to acknowledge the truth of what the Psalmist had said, he
   therefore presents to our consideration the grand principle, that God
   is the Judge of the world. Granting this, it follows that it cannot but
   be well with the upright and the just, while, on the other hand, the
   most terrible destruction must impend over the ungodly. According to
   all outward appearance, the servants of God may derive no advantage
   from their uprightness; but as it is the peculiar office of God to
   defend them and take care of their safety, they must be happy under his
   protection. And from this we may also conclude that, as he is the
   certain avenger of wickedness, although, for a time, he may seem to
   take no notice of the ungodly, yet at length he will visit them with
   destruction. Instead, therefore, of allowing ourselves to be deceived
   with their imaginary felicity, let us, in circumstances of distress,
   have ever before our eyes the providence of God, to whom it belongs to
   settle the affairs of the world, and to bring order out of confusion.
     __________________________________________________________________
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   PSALM 2

   David boasts that his kingdom, though assailed by a vast multitude of
   powerful enemies, would, notwithstanding, be perpetual, because it was
   upheld by the hand and power of God. He adds, that in spite of his
   enemies, it would be extended even to the uttermost ends of the earth.
   And, therefore, he exhorts kings and other rulers to lay aside their
   pride, and receive, with submissive minds, the yoke laid upon them by
   God; as it would be vain for them to attempt to shake it off. All this
   was typical and contains a prophecy concerning the future kingdom of
   Christ.
     __________________________________________________________________

   Psalm 2:1-3

   1. Why do the nations rise tumultuously, and the peoples murmur in
   vain? 2. The kings of the earth have confederated, and the princes have
   assembled together, against Jehovah and against his Christ. 3. Let us
   break of their bonds, and cast away their yoke from us.


   WE know how many conspired against David, and endeavored to prevent his
   coming to the throne, and from their hostile attempts, had he judged
   according to the eye of sense and reason, he might have been so full of
   apprehension, as forthwith to have given up all hope of ever becoming
   king. And, doubtless, he had often to struggle sorrowfully with very
   grievous temptations. But, as he had the testimony of an approving
   conscience, that he had attempted nothing rashly nor acted as ambition
   and depraved desire impel many to seek changes in the government of
   kingdoms; as he was, on the contrary, thoroughly persuaded that he had
   been made king by divine appointment, when he coveted no such thing,
   nor even thought of it; [24] he encouraged himself by strong confidence
   in God against the whole world, just as in these words, he nobly pours
   contempt both on kings and their armies. He confesses, indeed, that he
   had a sore battle to fight, inasmuch as it was no small party, but
   whole nations with their kings, who had conspired against him; but he
   courageously boasts that their attempts were vain, because they waged
   war, not against mortal man, but against God himself. It is not certain
   from the words, whether he speaks only of enemies in his own kingdom,
   or extends his complaints to foreign invaders. But, since the fact was,
   that enemies rose up against him in all quarters, and that as soon as
   he had settled the disturbances among his own people, the neighboring
   states, in their turn, became hostile to him, I am disposed to think
   that both classes of enemies are meant, Gentiles as well as Jews. It
   would be a strange mode of expression to speak of many nations and
   people when only one nation was meant, and to speak of many kings when
   he had in eye Saul only. Besides, it agrees better with the
   completeness of the type to suppose that different kinds of enemies
   were joined together; for we know that Christ had not only to do with
   enemies in his own country, but likewise with enemies in other nations;
   the whole world having entered into a common conspiracy to accomplish
   his destruction. The Jews, indeed, first began to rage against Christ
   as they had formerly done against David; but afterwards the same
   species of madness seized upon other nations. The sum is, that although
   those who endeavored to overthrow him might be strengthened by powerful
   armies, yet their tumults and counsels would prove vain and
   ineffectual.

   By attributing to the people commotion and uproar, and to kings and
   rulers the holding of assemblies, to take counsel, he has used very
   appropriate language. Yet he intimates that, when kings have long and
   much consulted together, and the people have poured forth their utmost
   fury, all of them united would make nothing of it. But we ought
   carefully to mark the ground of such confidence, which was, that he had
   not thrust himself forward to be king rashly, or of his own accord, but
   only followed the call of God. From this he concludes, that in his
   person God was assailed; and God could not but show himself the
   defender of the kingdom of which he was the founder. By honoring
   himself with the title of Messias, or the Anointed, he declares that he
   reigned only by the authority and command of God, inasmuch as the oil
   brought by the hand of Samuel made him king who before was only a
   private person. David's enemies did not, indeed, think they were making
   a violent attack against God, yea, they would resolutely deny their
   having any such intention; yet it is not without reason that David
   places God in opposition to them, and speaks as if they directly
   levelled their attacks against him, for by seeking to undermine the
   kingdom which he had erected, they blindly and ferociously waged war
   against Him. If all those are rebels against God who resist the powers
   ordained by him, much more does this apply to that sacred kingdom which
   was established by special privilege.

   But it is now high time to come to the substance of the type. That
   David prophesied concerning Christ, is clearly manifest from this, that
   he knew his own kingdom to be merely a shadow. And in order to learn to
   apply to Christ whatever David, in times past, sang concerning himself,
   we must hold this principle, which we meet with everywhere in all the
   prophets, that he, with his posterity, was made king, not so much for
   his own sake as to be a type of the Redeemer. We shall often have
   occasion to return to this afterwards, but at present I would briefly
   inform my readers that as David's temporal kingdom was a kind of
   earnest to God's ancient people of the eternal kingdom, which at length
   was truly established in the person of Christ, those things which David
   declares concerning himself are not violently, or even allegorically,
   applied to Christ, but were truly predicted concerning him. If we
   attentively consider the nature of the kingdom, we will perceive that
   it would be absurd to overlook the end or scope, and to rest in the
   mere shadow. That the kingdom of Christ is here described by the spirit
   of prophecy, is sufficiently attested to us by the apostles, who,
   seeing the ungodly conspiring against Christ, arm themselves in prayer
   with this doctrine, (Acts 4:24.) But to place our faith beyond the
   reach of all cavils, it is plainly made manifest from all the prophets,
   that those things which David testified concerning his own kingdom are
   properly applicable to Christ. Let this, therefore, be held as a
   settled point, that all who do not submit themselves to the authority
   of Christ make war against God. Since it seems good to God to rule us
   by the hand of his own Son, those who refuse to obey Christ himself
   deny the authority of God, and it is in vain for them to profess
   otherwise. For it is a true saying,

   "He that honoureth not the Son, honoureth not the
   Father which hath sent him," (John 5:22.)

   And it is of great importance to hold fast this inseparable connection,
   that as the majesty of God hath shone forth in his only begotten Son,
   so the Father will not be feared and worshipped but in his person.

   A twofold consolation may be drawn from this passage:-- First, as often
   as the world rages, in order to disturb and put an end to the
   prosperity of Christ's kingdom, we have only to remember that, in all
   this there is just a fulfillment of what was long ago predicted, and no
   changes that can happen will greatly disquiet us. Yea, rather it will
   be highly profitable to us to compare those things which the apostles
   experienced with what we witness at the present time. Of itself the
   kingdom of Christ would be peaceable, and from it true peace issues
   forth to the world; but through the wickedness and malice of men, never
   does it rise from obscurity into open view without disturbances being
   excited. Nor is it at all wonderful, or unusual, if the world begin to
   rage as soon as a throne is erected for Christ. The other consolation
   which follows is, that when the ungodly have mustered their forces, and
   when, depending on their vast numbers, their riches, and their means of
   defense, they not only pour forth their proud blasphemies, but
   furiously assault heaven itself, we may safely laugh them to scorn,
   relying on this one consideration, that he whom they are assailing is
   the God who is in heaven. When we see Christ well nigh overwhelmed with
   the number and strength of his enemies, let us remember that they are
   making war against God over whom they shall not prevail, and therefore
   their attempts, whatever they may be, and however increasing, will come
   to naught, and be utterly ineffectual. Let us learn, farther, that this
   doctrine runs through the whole gospel; for the prayer of the apostles
   which I have just quoted, manifestly testifies that it ought not to be
   restricted to the person of Christ.

   3. Let us break, etc. This is a prosopopoeia, [25] in which the prophet
   introduces his-enemies as speaking; and he employs this figure the
   better to express their ungodly and traitorous design. Not that they
   openly avowed themselves rebels against God, (for they rather covered
   their rebellion under every possible pretext, and presumptuously
   boasted of having God on their side;) but since they were fully
   determined, by all means, fair or foul, to drive David from the throne,
   whatever they professed with the mouth, the whole of their consultation
   amounted to this, how they might overthrow the kingdom which God
   himself had set up. When he describes his government under the
   metaphorical expressions of bonds, and a yoke, on the persons of his
   adversaries, he indirectly condemns their pride. For he represents them
   speaking scornfully of his government, as if to submit to it were a
   slavish and shameful subjection, just as we see it is with all the
   enemies of Christ who, when compelled to be subject to his authority
   reckon it not less degrading than if the utmost disgrace were put upon
   them.
     __________________________________________________________________

   [24] Ne mesme y pensait. -- Fr.

   [25] A rhetoric figure, in which persons or things are feigned or
   supposed to speak; a personification.
     __________________________________________________________________

   Psalm 2:4-6

   4. He who dwelleth in heaven will laugh at them; the Lord [26] will
   have them in derision. 5. Then will he speak to them in his wrath, and
   vex them in his sore displeasure. 6. I have anointed my King upon my
   holy hill of Sion.


   After David has told us of the tumult and commotions, the counsels and
   pride, the preparation and resources the strength and efforts of his
   enemies, in opposition to all these he places the power of God alone,
   which he concludes would be brought to bear against them, from their
   attempting to frustrate his decree. And, as a little before, by terming
   them kings of the earth, he expressed their feeble and perishable
   condition; so now, by the lofty title of He that dwelleth in heaven, he
   extols the power of God, as if he had said, that power remains intact
   and unimpaired, whatever men may attempt against it. Let them exalt
   themselves as they may, they shall never be able to reach to heaven;
   yea, while they think to confound heaven and earth together, they
   resemble so many grasshoppers, and the Lord, meanwhile, undisturbed
   beholds from on high their infatuated evolutions. And David ascribes
   laughter to God on two accounts; first, to teach us that he does not
   stand in need of great armies to repress the rebellion of wicked men,
   as if this were an arduous and difficult matter, but, on the contrary,
   could do this as often as he pleases with the most perfect ease. In the
   second place, he would have us to understand that when God permits the
   reign of his Son to be troubled, he does not cease from interfering
   because he is employed elsewhere, or unable to afford assistance, or
   because he is neglectful of the honor of his Son; but he purposely
   delays the inflictions of his wrath to the proper time, namely, until
   he has exposed their infatuated rage to general derision. Let us,
   therefore, assure ourselves that if God does not immediately stretch
   forth his hand against the ungodly, it is now his time of laughter; and
   although, in the meantime, we ought to weep, yet let us assuage the
   bitterness of our grief, yea, and wipe away our tears, with this
   reflection, that God does not connive at the wickedness of his enemies,
   as if from indolence or feebleness, but because for the time he would
   confront their insolence with quiet contempt. By the adverb then, he
   points to the fit time for exercising judgment, as if he had said,
   after the Lord shall have for a time apparently taken no notice of the
   malpractices of those who oppose the rule of his Son, he will suddenly
   change his course, and show that he retards nothing with greater
   abhorrence than such presumption.

   Moreover, he ascribes speech to God, not for the purpose of instructing
   his enemies, but only to convict them of their madness; indeed, by the
   term speak, he means nothing else than a manifestation of God's wrath,
   which the ungodly do not perceive until they feel it. The enemies of
   David thought it would be the easiest thing in the world for them to
   destroy one who, coming from a mean shepherd's cot, had, in their view,
   [27] presumptuously assumed the sovereign power. The prophecy and
   anointing of Samuel were, in their estimation, mere ridiculous
   pretences. But when God had at length overthrown them, and settled
   David on the throne, he, by this act, spoke not so much with his tongue
   as with his hand, to manifest himself the founder of David's kingdom.
   The Psalmist hereon then, refers to speaking by actions, by which the
   Lord, without uttering a single word, makes manifest his purpose. In
   like manner, whenever he defends the kingdom of his Son against the
   ungodly, by the tokens and inflictions of his wrath, although he does
   not speak a single word, yet in effect he speaks enough to make himself
   understood. [28] David afterwards, speaking in the name of God, shows
   more clearly how his enemies were guilty of wickedly fighting against
   God himself in the hatred which they bore towards him whom God had made
   king. The sum is this: Wicked men may now conduct themselves as
   wickedly as they please, but they shall at length feel what it is to
   make war against heaven. The pronoun I is also emphatical, by which God
   signifies that he is so far exalted above the men of this world, that
   the whole mass of them could not possibly obscure his glory in the
   least degree. As often, then, as the power of man appears formidable to
   us, let us remember how much it is transcended by the power of God. In
   these words there is set before us the unchangeable and eternal purpose
   of God effectually to defend, even to the end, the kingdom of his Son,
   of which he is the founder; and this may well support our faith amidst
   the troublous storms of the world. Whatever plots, therefore, men may
   form against it, let this one consideration be sufficient to satisfy
   us, that they cannot render ineffectual the anointing of God. Mention
   is here made of mount Sion in express terms, not because David was
   first anointed thereon but because at length, in God's own time, the
   truth of the prophecy was manifested and actually established by the
   solemn rite of his consecration. And although David in these words had
   a regard to the promise of God, and recalled the attention of himself
   and others to it, yet, at the same time, he meant to signify that his
   own reign is holy and inseparably connected with the temple of God. But
   this applies more appropriately to the kingdom of Christ, which we know
   to be both spiritual and joined to the priesthood, and this is the
   principal part of the worship of God.
     __________________________________________________________________

   [26] The word in our Hebrew Bibles is Elohai; but is considerable
   number of MSS, it is Jehovah. "The Jews in latter ages had a
   superstitious dread of pronouncing the word Jehovah, and frequently
   inserted Adonai and Elohim instead of it in their manuscripts of the
   Scriptures. But the more ancient MSS. Have Jehovah frequently where the
   more modern have Adonai and Elohim. Sixty MSS, of Dr. Kennicott's
   collation and twenty-five of De Rossi's have Jehovah here." -- Street,
   2:4.

   [27] Il avoit a Leur avis. -- Fr.

   [28] Encore qu'il ne dise un seul, si est ce qu'en effect il parle
   assez pour se faire entendre. -- Fr.
     __________________________________________________________________

   Psalm 2:7-8

   7. I will declare the decree: The Lord hath said unto me, Thou art my
   Son; this day have I begotten thee. 8. Ask of me, and I will give thee
   the heathen for thine inheritance, and the uttermost parts of the earth
   for thy possession.


   7. I will declare, etc. David, to take away all pretense of ignorance
   from his enemies, assumes the office of a preacher in order to publish
   the decree of God; or at least he protests that he did not come to the
   throne without a sure and clear proof of his calling; as if he had
   said, I did not, without consideration, publicly go forward to usurp
   the kingdom, but I brought with me the command of God, without which, I
   would have acted presumptuously, in advancing myself to such fin
   honorable station. But this was more truly fulfilled in Christ, and
   doubtless, David, under the influence of the spirit of prophecy, had a
   special reference to him. For in this way all the ungodly are rendered
   inexcusable, because Christ proved himself to have been endued with
   lawful power from God, not only by his miracles, but by the preaching
   of the gospel. In fact, the very same testimony resounds through the
   whole world. The apostles first, and after them pastors and teachers,
   bore testimony that Christ was made King by God the Father; but since
   they acted as ambassadors in Christ's stead, He rightly and properly
   claims to himself alone whatever was done by them. Accordingly, Paul
   (Ephesians 2:17) ascribes to Christ what the ministers of the gospel
   did in his name. "He came," says he, "and preached peace to them that
   were afar off, and to them that were nigh." Hereby, also, the authority
   of the gospel is better established because, although it is published
   by others, it does not cease to be the gospel of Christ. As often
   therefore, as we hear the gospel preached by men, we ought to consider
   that it is not so much they who speak, as Christ who speaks by them.
   And this is a singular advantage, that Christ lovingly allures us to
   himself by his own voice, that we may not by any means doubt of the
   majesty of his kingdom.

   On this account, we ought the more carefully to beware of wickedly
   refusing the edict which he publishes, Thou art my Son. David, indeed
   could with propriety be called the son of God on account of his royal
   dignity, just as we know that princes, because they are elevated above
   others, are called both gods and the sons of God. But here God, by the
   singularly high title with which he honors David, exalts him not only
   above all mortal men, but even above the angels. This the apostle
   (Hebrews 1:5) wisely and diligently considers when he tells us this
   language was never used with respect to any of the angels. David,
   individually considered, was inferior to the angels, but in so far as
   he represented the person of Christ, he is with very good reason
   preferred far above them. By the Son of God in this place we are
   therefore not to understand one son among many, but his only begotten
   Son, that he alone should have the pre-eminence both in heaven and on
   earth. When God says, I have begotten thee, it ought to be understood
   as referring to men's understanding or knowledge of it; for David was
   begotten by God when the choice of him to be king was clearly
   manifested. The words this day, therefore, denote the time of this
   manifestation; for as soon as it became known that he was made king by
   divine appointment, he came forth as one who had been lately begotten
   of God, since so great an honor could not belong to a private person.
   The same explanation is to be given of the words as applied to Christ.
   He is not said to be begotten in any other sense than as the Father
   bore testimony to him as being his own Son. This passage, I am aware,
   has been explained by many as referring to the eternal generation of
   Christ; and from the words this day, they have reasoned ingeniously as
   if they denoted an eternal act without any relation to time. But Paul,
   who is a more faithful and a better qualified interpreter of this
   prophecy, in Acts 13:33, calls our attention to the manifestation of
   the heavenly glory of Christ of which I have spoken. This expression,
   to be begotten, does not therefore imply that he then began to be the
   Son of God, but that his being so was then made manifest to the world.
   Finally, this begetting ought not to be understood of the mutual love
   which exists between the Father and the Son; it only signifies that He
   who had been hidden from the beginning in the sacred bosom of the
   Father, and who afterwards had been obscurely shadowed forth under the
   law, was known to be the Son of God from the time when he came forth
   with authentic and evident marks of Sonship, according to what is said
   in John 1:14, "we have seen his glory, as of the only begotten of the
   Father." We must, at the same time, however, bear in mind what Paul
   teaches, (Romans 1:4) that he was declared to be the Son of God with
   power when he rose again from the dead, and therefore what is here said
   has a principal allusion to the day of his resurrection. But to
   whatever particular time the allusion may be, the Holy Spirit here
   points out the solemn and proper time of his manifestation, just as he
   does afterwards in these words

   "This is the day which the Lord hath made;
   we will rejoice and be glad in it." (Psalm 118:24)

   8. Ask of me. Christ, it is true, besought his Father (John 17:5) to
   "glorify him with the glory which he had with him before the world
   was;" yet the more obvious meaning is, that the Father will deny
   nothing to his Son which relates to the extension of his kingdom to the
   uttermost ends of the earth. But, in this wonderful matter, Christ is
   introduced as presenting himself before the Father with prayers, in
   order to illustrate the free liberality of God in conferring upon men
   the honor of constituting his own Son governor over the whole world. As
   the eternal Word of God, Christ, it is true, has always had in his
   hands by right sovereign authority and majesty, and as such can receive
   no accessions thereto; but still he is exalted in human nature, in
   which he took upon him the form of a servant. This title, therefore, is
   not applied to him only as God, but is extended to the whole person of
   the Mediator; for after Christ had emptied himself there was given to
   him a name which is above every name, that before him every knee should
   bow, (Philippians 2:9) David, as we know, after having obtained signal
   victories reigned over a large extent of territory, so that many
   nations became tributaries to him; but what is here said was not
   fulfilled in him. If we compare his kingdom with other monarchies it
   was confined within very narrow boundaries. Unless, therefore, we
   suppose this prophecy concerning the vast extent of kingdom to have
   been uttered in vain and falsely, we must apply it to Christ, who alone
   has subdued the whole world to himself and embraced all lands and
   nations under his dominion. Accordingly, here, as in many other places,
   the calling of the Gentiles is foretold, to prevent all from imagining
   that the Redeemer who was to be sent of God was king of one nation
   only. And if we now see his kingdom divided, diminished, and broken
   down, this proceeds from the wickedness of men, which renders them
   unworthy of being under a reign so happy and so desirable. But although
   the ingratitude of men hinders the kingdom of Christ from prospering it
   does not render this prediction of none effect, inasmuch as Christ
   collects the dispersed remnants of his people from all quarters, and in
   the midst of this wretched desolation, keeps them joined together by
   the sacred bond of faiths so that not one corner only, but the whole
   world is subjected to his authority. Besides, however insolently the
   ungodly may act, and however they may reject his sovereignty, they
   cannot, by their rebellion, destroy his authority and power. To this
   subject also belongs what immediately follows:
     __________________________________________________________________

   Psalm 2:9

   9. Thou shalt break them with a rod of iron, and dash them in pieces
   like a potter's vessel.


   This is expressly stated to teach us that Christ is furnished with
   power by which to reign even over those who are averse to his
   authority, and refuse to obey him. The language of David implies that
   all will not voluntarily receive his yoke, but that many will be
   stiff-necked and rebellious, whom notwithstanding he shall subdue by
   force, and compel to submit to him. It is true, the beauty and glory of
   the kingdom of which David speaks are more illustriously displayed when
   a willing people run to Christ in the day of his power, to show
   themselves his obedient subjects; but as the greater part of men rise
   up against him with a violence which spurns all restraint, it was
   necessary to add the truth, that this king would prove himself superior
   to all such opposition. Of this unconquerable power in war God
   exhibited a specimen, primarily in the person of David, who, as we
   know, vanquished and overthrew many enemies by force of arms. But the
   prediction is more fully verified in Christ, who, neither by sword nor
   spear, but by the breath of his mouth, smites the ungodly even to their
   utter destruction.

   It may, however, seem wonderful that, while the prophets in other parts
   of Scripture celebrate the meekness, the mercy, and the gentleness of
   our Lord, he is here described as so rigorous, austere, and full of
   terror. But this severe and dreadful sovereignty is set before us for
   no other purpose than to strike alarm into his enemies; and it is not
   at all inconsistent with the kindness with which Christ tenderly and
   sweetly cherishes his own people. He who shows himself a loving
   shepherd to his gentle sheep, must treat the wild beasts with a degree
   of severity either to convert them from their cruelty, or effectually
   to restrain it. Accordingly in Psalm 110:5, after a commendation is
   pronounced upon the obedience of the godly Christ is immediately armed
   with power to destroy, in the day of his wrath, kings and their armies
   who are hostile to him. And certainly both these characters are with
   propriety ascribed to him: for he was sent by the Father to cheer the
   poor and the wretched with the tidings of salvation, to set the
   prisoners free, to heal the sick, to bring the sorrowful and afflicted
   out of the darkness of death into the light of life, (Isaiah 61:1) and
   as, on the other hand, many by their ingratitude, provoke his wrath
   against them, he assumes, as it were, a new character, to beat down
   their obduracy. It may be asked, what is that iron scepter which the
   Father hath put into the hand of Christ, wherewith to break in pieces
   his enemies? I answer, The breath of his mouth supplies to him the
   place of all other weapons, as I have just now shown from Isaiah.
   Although, therefore, Christ move not a finger, yet by his speaking he
   thunders awfully enough against his enemies, and destroys them by the
   rod of his mouth alone. They may fret and kick, and with the rage of a
   madman resist him never so much, but they shall at length be compelled
   to feel that he whom they refuse to honor as their king is their judge.
   In short, they are broken in pieces by various methods, till they
   become his footstool. In what respect the doctrine of the gospel is an
   iron rod, may be gathered from Paul's Epistle to the Corinthians, (2
   Corinthians 10:4) where he teaches that the ministers of Christ are
   furnished with spiritual weapons to cast down every high thing which
   exalteth itself against Christ, etc. I allow that even the faithful
   themselves may be offered in sacrifice to God, that he may quicken them
   by his grace, for it is meet we should be humbled in the dust, before
   Christ stretch forth his hand to save us. But Christ trains his
   disciples to repentance in such a way as not to appear terrible to
   them; on the contrary, by showing them his shepherd's rod, he quickly
   turns their sorrow into joy; and so far is he from using his iron rod
   to break them in pieces, that he rather protects them under the healing
   shadow of his hand, and upholds them by his power. When David speaks,
   therefore, of breaking and bruising, this applies only to the
   rebellious and unbelieving who submit to Christ, not because they have
   been subdued by repentance, but because they are overwhelmed with
   despair. Christ does not, indeed, literally speak to all men; but as he
   denounces in his word whatever judgments he executes upon them, he may
   be truly said to slay the ungodly man with the breath of his mouth, (2
   Thessalonians 2:8.) The Psalmist exposes to shame their foolish pride
   by a beautiful similitude; teaching us, that although their obstinacy
   is harder than the stones, they are yet more fragile than earthen
   vessels. Since, however, we do not see the enemies of the Redeemer
   immediately broken in pieces, but, on the contrary, the Church herself
   appears rather to be like the frail earthen vessel under their iron
   hammered the godly need to be admonished to regard the judgments which
   Christ daily executes as presages of the terrible ruin which remains
   for all the ungodly, and to wait patiently for the last day, when he
   will utterly consume them by the flaming fire in which he will come. In
   the meantime, let us rest satisfied that he "rules in the midst of his
   enemies.
     __________________________________________________________________

   Psalm 2:10-11

   10. And now, O ye kings, be wise; and ye judges of the earth be
   instructed. 11. Serve Jehovah with fear, and rejoice with trembling.


   David having, as a preacher of the judgments of God, set forth the
   vengeance which God would take upon his enemies proceeds now, in the
   character of a prophet and teacher, to exhort the unbelieving to
   repentance, that they may not, when it is too late, be compelled to
   acknowledge, from dire experience, that the divine threatenings are
   neither idle nor ineffectual. And he addresses by name kings and
   rulers, who are not very easily brought to a submissive state of mind,
   and who are, besides, prevented from learning what is right by the
   foolish conceit of their own wisdom with which they are puffed up. And
   if David spare not even kings themselves, who seem unrestrained by
   laws, and exempted from ordinary rules, much more does his exhortation
   apply to the common class of men, in order that all, from the highest
   to the lowest, may humble themselves before God. By the adverb now, he
   signifies the necessity of their speedy repentance, since they will not
   always be favored with the like opportunity. Meanwhile, he tacitly
   gives them to understand, that it was for their advantage that he
   warned them, as there was yet room for repentance provided they made
   haste. When he enjoins them to be wise, he indirectly condemns their
   false confidence in their own wisdom as if he had said, The beginning
   of true wisdom is when a man lays aside his pride, and submits himself
   to the authority of Christ. Accordingly, however good an opinion the
   princes of the world may have of their own shrewdness, we may be sure
   they are arrant fools till they become humble scholars at the feet of
   Christ. Moreover, he declares the manner in which they were to be wise,
   by commanding them to serve the Lord with fear. By trusting to their
   elevated station, they flatter themselves that they are loosed from the
   laws which bind the rest of mankind; and the pride of this so greatly
   blinds them as to make them think it beneath them to submit even to
   God. The Psalmist therefore, tells them, that until they have learned
   to fear him, they are destitute of all right understanding. And
   certainly, since they are so much hardened by security as to withdraw
   their obedience from God, strong measures must at the first be employed
   to bring them to fear him, and thus to recover them from their
   rebelliousness. To prevent them from supposing that the service to
   which he calls them is grievous, he teaches them by the word rejoice
   how pleasant and desirable it is, since it furnishes matter of true
   gladness. But lest they should, according to their usual way, wax
   wanton, and, intoxicated with vain pleasures, imagine themselves happy
   while they are enemies to God, he exhorts them farther by the words
   with fear to an humble and dutiful submission. There is a great
   difference between the pleasant and cheerful state of a peaceful
   conscience, which the faithful enjoy in having the favor of God, whom
   they fear, and the unbridled insolence to which the wicked are carried,
   by contempt and forgetfulness of God. The language of the prophet,
   therefore, implies, that so long as the proud profligately rejoice in
   the gratification of the lusts of the flesh, they sport with their own
   destruction, while, on the contrary, the only true and salutary joy is
   that which arises from resting in the fear and reverence of God.
     __________________________________________________________________

   Psalm 2:12

   12. Kiss the Son, lest he be angry, and ye perish from the way, when
   [29] his wrath is kindled in a moment. O blessed are all who put their
   trust in him.


   David expresses yet more distinctly what kind of fear and service God
   requires. Since it is the will of God to reign by the hand of his Son,
   and since he has engraved on his person the marks and insignia of his
   own glory, the proper proof of our obedience and piety towards him is
   reverently to embrace his Son, whom he has appointed king over us,
   according to the declaration,

   "He that honoureth not the Son,
   honoureth not the Father who hath sent him," (John 5:23)

   The term kiss refers to the solemn token or sign of honor which
   subjects were wont to yield to their sovereigns. The sum is, that God
   is defrauded of his honor if he is slot served in Christ. The Hebrew
   word B+R+ Bar, signifies both a son and an elect person; but in
   whatever way you take it, the meaning will remain the same. Christ was
   truly chosen of the Father, who has given him all power, that he alone
   should stand pre-eminent above both men and angels. On which account
   also he is said to be "sealed" by God, (John 6:27) because a peculiar
   dignity was, conferred upon him, which removes him to a distance from
   all creatures. Some interpreters expound it, kiss or embrace what is
   pure, [30] which is a strange and rather forced interpretation. For my
   part, I willingly retain the name of son, which answers well to a
   former sentence, where it was said, "Thou art my Son, this day have I
   begotten thee."

   What follows immediately after is a warning to those who despise
   Christ, that their pride shall not go unpunished, as if he had said, As
   Christ is not despised without indignity being done to the Father, who
   hath adorned him with his own glory, so the Father himself will not
   allow such an invasion of his sacred rights to pass unpunished. And to
   teach them to beware of vainly deceiving themselves with the hope of a
   lengthened delay, and from their present ease indulging themselves in
   vain pleasures, they are plainly told that his wrath will be kindled in
   a moment. For we see, when God for a time connives at the wicked, and
   bears with them, how they abuse this forbearance, by growing more
   presumptuous, because they do not think of his judgments otherwise,
   than according to sight and feeling. Some interpreters, I know, explain
   the Hebrew word K+M+E+Tj, Camoat, which we have rendered, in a moment,
   in a different way, namely, that as soon as God's wrath is kindled in
   even a small degree, it will be all over with the reprobate. But it is
   more suitable to apply it to time, and to view it as a warning to the
   proud not to harden themselves in their stupidity and indifference, nor
   flatter themselves from the patience of God, with the hope of escaping
   unpunished. Moreover, although this word appears to be put for the
   purpose of giving a reason of what goes before, [31] namely, why those
   who refuse to kiss the Son shall perish, and although the Hebrew word
   K+J+, ki, signifies more frequently for than when, yet I am unwilling
   to depart from the commonly received translation, and have thought it
   proper to render the original word by the adverb when, which denotes
   both the reason and time of what is predicated. Some explain the
   phrases, to perish from the way, as meaning, a perverse way, or wicked
   manner of listing. Others resolve it thus, lest your way perish,
   according to that saying of the first psalm, the way of the ungodly
   shall perish. But I am rather inclined to attach to the words a
   different meaning, and to view them as a denunciation against the
   ungodly, by which they are warned that the wrath of God will cut them
   off when they think themselves to be only in the middle of their race.
   We know how the despisers of God are accustomed to flatter themselves
   in prosperity, and run to great excess in riot. The prophet, therefore,
   with great propriety, threatens that when they shall say, Peace and
   safety, reckoning themselves at a great distance from their end, they
   shall be cut off by a sudden destruction, (1 Thessalonians 5:3)

   The concluding sentence of the psalm qualifies what was formerly said
   concerning the severity of Christ; for his iron rod and the fiery wrath
   of God would strike terror into all men without distinction, unless
   this comfort had been added. Having, therefore discoursed concerning
   the terrible judgment which hangs over the unbelieving, he now
   encourages God's faithful and devout servants to entertain good hope,
   by setting forth the sweetness of his grace. Paul likewise observes the
   same order, (2 Corinthians 10:6) for having declared that vengeance was
   in readiness against the disobedient, he immediately adds addressing
   himself to believers "When your obedience is fulfilled." Now, we
   understand the meaning of the Psalmist. As believers might have applied
   to themselves the severity of which he makes mention, he opens to them
   a sanctuary of hope, whither they may flee, in order not to be
   overwhelmed by the terror of God's wrath; [32] just as Joel (Joel 2:32)
   also after having summoned the ungodly to the awful judgment-seat of
   God, which of itself is terrible to men, [33] immediately subjoins the
   comfort, Whosoever shall call on the name of the Lord shall be saved.
   For it appears to me that this exclamation, Blessed are all they that
   put their trust in him, [34] should be read as a distinct sentence by
   itself. The pronoun him may be referred as well to God as to Christ,
   but, in my judgment, it agrees better with the whole scope of the psalm
   to understand it of Christ, whom the Psalmist before enjoined kings and
   judges of the earth to kiss.
     __________________________________________________________________

   [29] Ou, car son; or, for his. -- Fr. Marg.

   [30] The word B+R+, Bar, which here signifies son, is also sometimes
   used to denote pure, as it is in Job 11:4, Psalm 24:4 and 73:1. In this
   former sense it is a Chaldee word, in the latter it is a Hebrew one.
   This rendering, of which Calvin disapproves, is substantially that of
   the Septuagint, which reads, draxasthe paideias, literally, lay hold
   upon instruction. But as the Arabic version of the Psalms, which
   generally follows the Septuagint, has used here (and in many other
   places, where the Septuangint has paideias) a word which signifies not
   only instruction, but good morals, virtue, Street thinks that the
   authors of the Septuangint, by paideias, meant good morals, or virtue
   in general, and that they understand B+R+, Bar, as a general expression
   for the same thing. The Chaldee, Vulgate, and Ethiopic version, also
   render B+R+, Bar, by a word meaning doctrine or discipline. "This is a
   remarkable case," says Dr. Adam Clark, "and especially that in so pure
   a piece of Hebrew as this poem is, a Chaldee word should have been
   found, B+R+, Bar, instead of B+N%, Ben, which adds nothing to the
   strength of the expression, or the elegance of the poetry. I know that
   B+R+, Bar, is also pure Hebrew as well as Chaldee; but it is taken in
   the former language in the sense of purifying, the versions probably
   understood it so here. Embrace that which is pure, namely, the doctrine
   of God.

   [31] Pour rendre raison du precedent ascavoir pour quoy c'est qu'ila
   periront. -- Fr.

   [32] Pour n'estre point accablez de la frayeur d'ire de Dieu. -- Fr.

   [33] Qui de soy est espouvantable aux hommes -- Fr.

   [34] The word #ShR+J+, ashre, which occurs in the beginning of the
   psalm, is also used here; and therefore, the word may be rendered, O
   the blessednesses of all those who put their trust in him.
     __________________________________________________________________
     __________________________________________________________________

   PSALM 3.

   David, although driven from his kingdom, and pressed down with utter
   despair of relief from every earthly quarter, ceases not to call upon
   God, and supports himself from his promise against the greatest
   terrors, against the mockery and cruel assaults of his enemies; and,
   finally, against death itself, which then forced itself upon his
   consideration. In the end of the psalm, he congratulates himself and
   the whole Church on the happy issue of all.

   A Psalm of David, when he fled from Absalom his Son [35]

   How bitter David's sorrow was under the conspiracy of his own household
   against him, which arose from the treachery of his own son, it is easy
   for every one of us to conjecture from the feelings of nature. And
   when, in addition to this, he knew that this disaster was brought upon
   him by God for his own fault in having defiled another man's wife, and
   for shedding innocent blood, he might have sunk into despair, and been
   overwhelmed with anguish, if he had not been encouraged by the promise
   of God, and thus hoped for life even in death. From his making no
   allusion here to his sins, we are led to infer, that only one part of
   his prayers is comprised in this psalm; for as God punished him
   expressly on account of his adultery, and his wicked treachery towards
   Uriah, there can be no doubt that he was at first distressed with
   grievous and dreadful torments of mind. But after he had humbled
   himself before God, he took courage; and being well assured of having
   obtained forgiveness, he was fully persuaded that God was on his side,
   and knew that he would always preside over his kingdom, and show
   himself its protector. [36] But he, nevertheless, complained of his
   son, and of the whole faction involved in the conspiracy, because he
   knew that they wickedly rose up for the purpose of frustrating the
   decree of God. In like manner, if at any time God makes use of wicked
   and mischievous men, as scourges to chastise us, it becomes us first
   diligently to consider the cause, namely, that we suffer nothing which
   we have not deserved, in order that this reflection may lead us to
   repentance. But if our enemies, In persecuting us, rather [37] fight
   against God than against us, let the consideration of their doing so be
   immediately followed by the confident persuasion of our safety under
   the protection of him, whose grace, which he hath promised to us, they
   despise and trample under foot.
     __________________________________________________________________

   Psalm 3:1-2

   1. O Lord, how are my oppressors multiplied! many rise up against me.
   2. Many say to my soul, There is no help for him in God. Selah.


   Sacred history teaches that David was not only dethroned, but forsaken
   by almost all men; so that he had well nigh as many enemies as he had
   subjects. It is true there accompanied him in his flight a few faithful
   friends; but he escaped in safety, not so much by their aid and
   protection as by the hiding-places of the wilderness. It is therefore
   not wonderful though he was affrighted by the great numbers who were
   opposed to him, for nothing could have taken place more unlooked for,
   on his part, than so sudden a rebellion. It was a mark of uncommon
   faith, when smitten with so great consternation, to venture freely to
   make his complaint to God, and, as it were, to pour out his soul into
   his bosom. [38] And certainly the only remedy for allaying our fears is
   this, to cast upon him all the cares which trouble us; as, on the other
   hand, those who have the conviction that they are not the objects of
   his regard, must be prostrated and overwhelmed by the calamities which
   befall them.

   In the third verse he expresses more distinctly, and more emphatically,
   the pride of his enemies in deriding him as a castaway, and as a person
   whose circumstances were past hope. And he means, that their boldness
   increased hereupon, because they were confident he had been rejected by
   God. Perhaps, in these words also, their ungodliness is indirectly
   referred to, inasmuch as they made no account of the help of God in
   preserving the king whom he had chosen. And this second view is the
   more probable, for Absalom did not flatter himself with the hope of the
   favor of God, but, entirely disregarding him, hoped for victory from
   his own power. David, therefore, expressly introduces both him and the
   rest as speaking after this manner, to show that it was by a monstrous
   and outrageous contempt of God that they were driven to such fury
   against him, as if they made no account whatever of the fact of his
   having been often wonderfully delivered from the greatest dangers. The
   ungodly, when they rise up to destroy us, may not openly break forth
   into such daring presumption as to maintain it to be impossible for us
   to derive any advantage from the favor of God; yet, as they either
   ascribe every thing to fortune, or hold the opinion that a man's
   success will be in proportion to his strength, and therefore fearlessly
   rush forward to gain their object, by all means, whether right or
   wrong, as if it would be equally the same, whether God is angry with or
   favorable towards them, it is evident that they set no value whatever
   upon the favor of God, and mock at the faithful as if it would avail
   them nothing to be under the care and protection of God.

   The translation of some, Many say OF my soul, does not give the true
   meaning of this passage. The letter L+ lamed is indeed sometimes used
   as meaning of in Hebrew, but David here intended to express something
   more, namely, that his heart was in a manner pierced with the mockery
   of his enemies. The word soul, therefore, in my opinion, here signifies
   the seat of the affections. And it has a corresponding meaning in a
   passage which we shall meet with in another Psalm, (Psalm 35:3,) "Say
   to my soul, I am thy salvation." David thus teaches us by his own
   example, that although the whole world, with one voice, should attempt
   to drive us to despair, instead of listening to it, we ought rather to
   give ear to God alone, and always cherish within us the hope of the
   salvation which he hath promised; and as the ungodly use their
   endeavors to destroy our souls, we ought to defend them by our prayers.
   With respect to the word Selah, interpreters are not agreed. Some
   maintain it is a mark of affirmations and has the same signification as
   truly or amen. Others understand it as meaning for ever. But as S+L+L+
   Selal, from which it is derived, signifies to lift up, we incline to
   the opinion of those who think it denotes the lifting up of the voice
   in harmony in the exercise of singing. At the same time, it must be
   observed, that the music was adapted to the sentiment, and so the
   harmony was in unison with the character or subject-matter of the song;
   just as David here, after having complained of his enemies for
   shamefully laughing to scorn his hope, as if the protection of God
   would be of no avail to him, fixes the attention on this blasphemy,
   which severely wounded his heart, by the use of the word Selah; and as
   a little after, when he has added a new ground of confidence with
   regard to the safety of his person, he repeats the same word.
     __________________________________________________________________

   [38] Il a ose venir familierement faire sa complainte a Dieu et comme
   se discharger a lui. -- Fr.
     __________________________________________________________________

   Psalm 3:3-4

   3. And thou, Jehovah, art a shield for me, my glory, and he that
   exalteth my head. 4. I have cried to the lord with my voice, and he
   heard me out of his holy hill. Selah.


   The copulative and should be resolved into the disjunctive particle
   but, because David employs language full of confidence, in opposition
   to the hardihood and profane scoffings of his enemies, [39] and
   testifies that whatever they may say, he would nevertheless rely upon
   the word of God. It besides appears that he had previously entertained
   an assured hope of deliverance, from the circumstance of his here
   making no mention of his present calamity as a chastisement inflicted
   upon him by the hand of God; but rather depending upon the divine aid,
   he courageously encounters his enemies, who were carrying on an ungodly
   and wicked war against him, seeing they intended to depose a true and
   lawful king from his throne. In short, having acknowledged his sin
   before, he now takes into consideration only the merits of the present
   cause. And thus it becomes the servants of God to act when molested by
   the wicked. Having mourned over their own sins, and humbly betaken
   themselves to the mercy of God, they ought to keep their eyes fixed on
   the obvious and immediate cause of their afflictions, that they may
   entertain no doubt of the help of God when undeservedly subjected to
   evil treatment. Especially when, by their being evil entreated, the
   truth of God is opposed, they ought to be greatly encouraged, and glory
   in the assurance that God without doubt will maintain the truth of his
   own promises against such perfidious and abandoned characters. Had it
   been otherwise with David, he might seem to have claimed these things
   to himself groundlessly, seeing he had deprived himself of the
   approbation and help of God by offending him. [40] But being persuaded
   that he was not utterly cut off from the favor of God, and that God's
   choice of him to be king remained unchanged, he encourages himself to
   hope for a favorable issue to his present trials. And, in the first
   place, by comparing God to a shield, he means that he was defended by
   his power. Hence also he concludes, that God was his glory, because he
   would be the maintainer and defender of the royal dignity which he had
   been pleased to confer upon him. And, on this account, he became so
   bold that he declares he would walk with unabashed brow. [41]

   4. With my voice have I cried unto the Lord. He here informs us that he
   had never been so broken by adversity, or cast down by impious
   scornings, [42] as to be prevented from addressing his prayers to God
   And it was an infallible proof of his faith to exercise it by praying
   even in the midst of his distresses. Nothing is more unbecoming than
   sullenly to gnaw the bit with which we are bridled, and to withhold our
   groaning from God, [43] if, indeed we have any faith in his promise.
   Nor is there a redundancy of expression in these words, I have cried
   with my voice David distinctly mentions his voice, the better to
   express that how much soever the ungodly might rage against him, he was
   by no means struck dumb, but pronounced, in a loud and distinct voice,
   the name of his God; and to do this was a difficult matter under so
   grievous and severe a temptation. He also particularly mentions his
   voice, in order to show that he opposes the voice of prayer to the
   tumultuous outcries of those who either blame fortune or curse God, or
   give way to excessive complainings; those in short, who with passionate
   confusion pour forth their immoderate sorrow. But David's meaning
   appears to me to be principally this, that amidst the blasphemies of
   his enemies by which they endeavored to overwhelm his faith, he was not
   put to silence, but rather lifted up his voice to God, whom the ungodly
   imagined to have become his enemy. He adds that he cried not in vain,
   to encourage all the godly to the like constancy. As to the expression,
   from the hill of his holiness or, which signifies the same things from
   his holy hill, it is improperly explained of heaven, as has been done
   by some. Heaven, I indeed confess, is often called, in other places,
   God's holy palace; but here David has doubtless a reference to the ark
   of the covenant, which at that time stood on Mount Sion. And he
   expressly affirms that he was heard from thence, though he had been
   compelled to flee into the wilderness. The Sacred History relates, (2
   Samuel 15:24,) that when Abiathar the priest commanded the ark to be
   carried by the Levites, David would not suffer it. And in this the
   wonderful faith of the holy man appears conspicuous. He knew that the
   Lord had chosen Sion to be the dwelling place of the ark, but he was,
   notwithstanding, willing rather to be torn from that sacred symbol of
   the divine presence, (which was painful to him as if his own bowels had
   been torn from him,) than make any innovation not sanctioned by the
   will of heaven. Now, he boasts, that although he was deprived of the
   sight of the ark, and notwithstanding the distance to which he was
   removed from it, God was near him to listen to his prayers. By these
   words he intimates that he kept a due medium, inasmuch as he neither
   despised the visible sign, which the Lord had appointed on account of
   the rudeness of the times, nor by attaching a superstitious importance
   to a particular place, entertained carnal conceptions of the glory of
   God. Thus, he did not idly scatter words which would vanish into air,
   as unbelievers are wont to do, who pray also but are in doubt to what
   place they ought to direct their speech. David turned himself directly
   towards the tabernacle, whence God had promised to be merciful to his
   servants. Hence the confidence with which he prayed; and this
   confidence was not without success. In our day, since there is
   fulfilled in Christ what was formerly shadowed forth by the figures of
   the law, a much easier way of approach to God is opened up for us,
   provided we do not knowingly and willingly wander from the way.
     __________________________________________________________________

   [39] L'audace de ses ennemis et risee accompagnee de sacrilege. -- Fr.

   [40] En l'offensant. -- Fr.

   [41] De la procede l'asseurance dont il fait mention puis apres qu'il
   marchera hardiment la teste levee. -- Fr. From this proceeded the
   confidence of which he makes mention a little after, that he will
   boldly walk with unabashed brow.

   [42] Par les mocqueries malheureuses des meschans. -- Fr. By the
   pitiful scornings of the wicked.

   [43] D'esloigner de Dieu nos gemissemens, et les luy cacher -- Fr. To
   withhold our groanings from God, and to conceal them from him,
     __________________________________________________________________

   Psalm 3:5-6

   5. I laid me down and slept, I awaked; for the lord sustained me. 6. I
   will not be afraid of ten thousands of people, who have set their camps
   against me on all sides.


   According to the usage of the Hebrews, these words, which are in the
   past tense, I laid me down and slept, are taken sometimes for the
   future, I will lie down and sleep. [44] If we retain the reading of the
   verb in the past tense, David expresses a wonderful and almost
   incredible steadfastness of mind in that he slept so soundly in the
   midst of many deaths, as if he had been beyond the reach of all danger.
   He had doubtless been tossed amidst the merciless waves of anxiety, but
   it is certain their violence had been allayed by means of faith, so
   that however much he was disquieted, he reposed in God. Thus the godly
   never fail in ultimately proving victorious over all their fears,
   whereas the ungodly, who do not rely upon God, are overwhelmed with
   despair, even when they meet with the smallest perils. Some think there
   is here a change of tenses; and, therefore, translate the verbs into
   the fixture tense, I will lay me down and will sleep, and will awake,
   because immediately after a verb of the future is subjoined, The Lord
   shall uphold me But as he expresses, by these last words, a continuous
   act, I thought it unnecessary to change the tenses in the three first
   verbs. Still we ought to know, that this confidence of safety is not to
   be referred peculiarly to the time of his affliction, or, at least, is
   not to be limited to it: for, in my judgment, David rather declares how
   much good he had obtained by means of faith and prayer; namely the
   peaceful and undisturbed state of a well regulated mind. This he
   expresses metaphorically when he says, that he did the ordinary actions
   of life without being disturbed by fear. "I have not lain," says he,
   "waking and restless on my bed; but I have slept soundly, whereas such
   manner of sleeping does not generally happen to those who are full of
   thought and fear." But let us particularly notice that David came to
   have this confidence of safety from the protection of God, and not from
   stupidity of mind. Even the wicked are kept fast asleep through an
   intoxication of mind, while they dream of having made a covenant with
   death. It was otherwise with David, who found rest on no other ground
   but because he was upheld by the power of God, and defended by his
   help. In the next verse, he enlarges upon the incalculable efficacy of
   this confidence, of which all the godly have some understanding, from
   their experience of the divine protection. As the power of God is
   infinite, so they conclude that it shall be invincible against all the
   assaults, outrages, preparations, and forces of the whole world. And,
   indeed, unless we ascribe this honor to God, our courage shall be
   always failing us. Let us, therefore, learn, when in dangers, not to
   measure the assistance of God after the manner of man, but to despise
   whatever terrors may stand in our way, inasmuch as all the attempts
   which men may make against God, are of little or no account.
     __________________________________________________________________

   [44] Selon l'usage des Hebrieux, ces mots qui sont en un temps passe,
   Je suis couche et endormi se prenent ancunesfois pour un temps a-venir,
   Je me coucheray et dormiray. -- Fr.
     __________________________________________________________________

   Psalm 3:7-8

   7. Arise, O Lord, save me, O my God; for thou hast smitten all mine
   enemies upon the cheek-bone; thou hast broken the teeth of the ungodly.
   8. Salvation belongeth unto the Lord; thy blessing is upon thy people.
   Selah.


   7 Arise, O Lord. As in the former verses David boasted of his quiet
   state, it would now appear he desires of the Lord to be preserved in
   safety during the whole of his life; as if he had said, Lord, since
   thou hast overthrown my enemies, grant that this thy goodness may
   follow me, and be continued even to the end of my course. But because
   it is no uncommon thing for David, in the Psalms, to mingle together
   various affections, it seems more probable, that, after having made
   mention of his confidence in God, he returns again to make the same
   prayers as at the beginning. [45] He therefore asks to be preserved,
   because he was in eminent peril. What follows concerning the smiting of
   his enemies, may be explained in two ways: either that in praying he
   calls to his remembrance his former victories, or that having
   experienced the assistance of God, and obtained the answer of his
   prayers, he now follows it up by thanksgiving: and this last meanings I
   am much inclined to adopt. In the first place, then, he declares that
   he fled to God for help in dangers, and humbly prayed for deliverance,
   and after salvation had been granted him, he gives thanks, by which he
   testifies, that he acknowledged God to be the author of the deliverance
   which he had obtained. [46]

   8. Salvation belongeth unto the Lord. Because L+ is sometimes used by
   the Hebrews for M+K% Min, some not improperly translate this clause,
   Salvation is of the Lord. I, however consider the natural and obvious
   meaning to be simply this, that salvation or deliverance is only in the
   hands of God. By these words, David not only claims the office and
   praise of saving for God alone, tacitly opposing his power to all human
   succor; but also declares, that although a thousand deaths hang over
   his people, yet this cannot render God unable to save them, or prevent
   him from speedily sending forth without any effort, the deliverance
   which he is always able to impart. In the end of the psalm, David
   affirms that this was vouchsafed, not so much to him as an individual,
   as to the whole people, that the universal Church, whose welfare
   depended on the safety and prosperity of his kingdom, might be
   preserved from destruction. David, therefore, acknowledges the
   dispersion of this wicked conspiracy to have been owing to the care
   which God had about the safety of his Church. From this passage we
   learn, that the Church shall always be delivered from the calamities
   which befall her, because God who is able to save her, will never
   withdraw his grace and blessing from her.
     __________________________________________________________________

   [45] A faire les mesmes prieres qu'au commencement. -- Fr.

   [46] Et puis a cause qu'il a obtenu cela, c'est a dire, qu'il est
   demeure, en sauvete, it luy en rend graces; tesmoignant par cela qu'il
   tient de Dieu sa deliverance et la recognoist de luy. -- Fr. And then
   having obtained this, that is to say, having been preserved in safety,
   he gives thanks to God, testifying by this, that he owed his
   deliverance to him, and recognized it as coming from him.
     __________________________________________________________________

   [35] The inscription or title of the psalm refers it to the conspiracy
   of Absalom, and that the psalm refers to this is evident from the whole
   tenor of it. "But these titles are destitute of authority, as the
   careful reader of the Psalms will soon remark; they are to be regarded
   merely as marginal glosses of the Jews, but poor guides to the
   interpretation of Scripture." -- Fry's Translation and Exposition of
   the Psalms.

   [36] Et s'en monstreroit le protecteur. -- Fr.

   [37] En nous poursuyvant. -- Fr.
     __________________________________________________________________

   PSALM 4.

   After David in the beginning of the psalm has prayed to God to help
   him, he immediately turns his discourse to his enemies, and depending
   on the promise of God, triumphs over them as a conqueror. He,
   therefore, teaches us by his example, that as often as we are weighed
   down by adversity, or involved in very great distress, we ought to
   meditate upon the promises of God, in which the hope of salvation is
   held forth to us, so that defending ourselves by this shield, we may
   break through all the temptations which assail us.

   To the chief musician on Neginoth. A psalm of David.

   It is uncertain at what time this psalm was composed. But from the
   tenor of it, it is conjectured, with probability, that David was then a
   fugitive and an exile. I therefore refer it to the time when he was
   persecuted by Saul. If, however, any person is disposed rather to
   understand it as referring to the time when he was compelled by the
   conspiracy of Absalom to secure his safety by flight, I will not
   greatly contend about the matter. But as, a little after, he uses an
   expression, namely, "How long?" (verse 3) [47] which indicates that he
   had a lengthened struggle, the opinion which I have already brought
   forward is the more probable. For we know with what varied trials he
   was harassed, before he obtained complete deliverance, from the time
   when Saul began to be his enemy. Concerning the words which are
   contained in this verse, I shall only make one or two brief
   observations. Some translate the word M+N+T+H+, Lamnetsah, for ever;
   and they say that it was the commencement of a common song, to the tune
   of which this psalm was composed: [48] but this I reject as a forced
   translation. Others, with more truth, are of opinion, that M+N+ZJH+,
   Menetsah, signifies one who excels and surpasses all others. But
   because expositors are not agreed as to the particular kind of
   excellence and dignity here spoken of, let it suffice, that by this
   word is denoted the chief master or president of the band. [49] I do
   not approve of rendering the word, conqueror; for although it answers
   to the subject-matter of the present psalm, yet it does not at all suit
   other places where we shall find the same Hebrew word used. With
   respect to the second word, Neginoth, I think it comes from the verb
   N+G+K%, Nagan, which signifies to strike or sound; and, therefore, I
   doubt not, but it was an instrument of music. Whence it follows, that
   this psalm was designed to be sung, not only with the voice, but also
   with musical instruments, which were presided over, and regulated by
   the chief musician of whom we have just now spoken.
     __________________________________________________________________

   Psalm 4:1

   1. Answer me when I cry, O God of my righteousness; thou hast enlarged
   me in distress; have pity upon me, and hear my prayer.


   In these words there is shown the faith of David, who, although brought
   to the uttermost distress, and indeed almost consumed by a long series
   of calamities, did not sink under his sorrow; nor was he so broken in
   heart as to be prevented from betaking himself to God his deliverer. By
   his praying, he testified, that when utterly deprived of all earthly
   succor, there yet remained for him hope in God. Moreover, he calls him
   the God of his righteousness, which is the same thing as if he had
   called him the vindicator of his right; [50] and he appeals to God,
   because all men everywhere condemned him, and his innocence was borne
   down by the slanderous reports of his enemies and the perverse
   judgments of the common people. And this cruel and unjust treatment
   which David met with, ought to be carefully marked. For while nothing
   is more painful to us than to be falsely condemned, and to endure, at
   one and the same time, wrongful violence and slander; yet to be ill
   spoken of for doing well, is an affliction which daily befalls the
   saints. And it becomes them to be so exercised under it as to turn away
   from all the enticements of the world, and to depend wholly upon God
   alone. Righteousness, therefore, is here to be understood of a good
   cause, of which David makes God the witness, while he complains of the
   malicious and wrongful conduct of men towards him; and, by his example,
   he teaches us, that if at any time our uprightness is not seen and
   acknowledged by the world, we ought not on that account to despond,
   inasmuch as we have one in heaven to vindicate our cause. Even the
   heathen have said there is no better stage for virtue than a man's own
   conscience. But it is a consolation far surpassing this, to know when
   men vaunt themselves over us wrongfully, that we are standing in the
   view of God and of the angels. Paul, we know, was endued with courage
   arising from this source, (1 Corinthians 4:5) for when many evil
   reports were spread abroad concerning him among the Corinthians, he
   appeals to the judgment-seat of God. Isaiah also, fortified by the same
   confidence, (Isaiah 50:6 and following verse) despises all the slanders
   by which his enemies calumniated him. If, therefore, we cannot find
   justice anywhere in the world the only support of our patience is to
   look to God, and to rest contented with the equity of his judgment. It
   may, however, be asked by way of objection, Since all the purity of men
   is mere pollution in the sight of God, how can the godly dare to bring
   forward their own righteousness before him? With respect to David, it
   is easy to answer this question. He did not boast of his own
   righteousness except in reference to his enemies, from whose calumnies
   he vindicated himself. He had the testimony of a good conscience that
   he had attempted nothing without the call and commandment of God, and
   therefore he does not speak rashly when he calls God the protector and
   defender of his right. Hence we learn that David honored God with this
   title of praise, in order the more readily to set him in contrast with
   the whole world. And as he asks twice to be heard, in this there is
   expressed to us both the vehemence of his grief and the earnestness of
   his prayers. In the last clause of the verse, he also shows whence he
   expected to obtain what he needed, namely, from the mercy of God. And
   certainly, as often as we ask anything from God, it becomes us to begin
   with this, and to beseech him, according to his free goodness, to
   relieve our miseries.

   Thou hast enlarged me when I was in distress. Some think that David
   here promises himself what he had not yet experienced; and in the
   exercise of hope anticipates the manifestations of God's grace with
   which he should afterwards be favored. But, in my opinion, he rather
   mentions the benefits which he formerly received from God, and by these
   strengthens himself against the time to come. Thus the faithful are
   accustomed to call to their remembrance those things which tend to
   strengthen their faith. We shall, hereafter meet with many passages
   similar to this, where David, in order to give energy to his faith
   against terrors and dangers, [51] brings together the many experiences
   from which he had learned that God is always present with his own
   people and will never disappoint their desires. The mode of expression
   which he here employs is metaphorical, and by it he intimates that a
   way of escape was opened up to him even when he was besieged and
   enclosed on every side. The distress of which he speaks, in my opinion,
   refers not less to the state of his mind than to circumstances of
   outward affliction; for David's heart was not of such an iron mould as
   to prevent him from being cast into deeper mental anguish by adversity.
     __________________________________________________________________

   [50] "Mon protecteur, celuy qui maintient mon droit." -- Fr. My
   protector, he who maintains my right.

   [51] "Contre les effrois et dangers qui se presentoyent." -- Fr.
   Against the terrors and dangers which presented themselves.
     __________________________________________________________________

   Psalm 4:2-3

   2. O ye sons of men, how long will ye try to turn my glory into shame?
   how long will ye love vanity, and seeking after lying? Selah 3. But
   know that Jehovah hath chosen for himself one who is merciful: Jehovah
   will hear when I call upon him.


   2. O ye sons of men. The happy result of the prayer of David was, that
   resuming courage, he was able not only to repel the fury of his
   enemies, but also to challenge them on his part, and fearlessly to
   despise all their machinations. That our confidence, therefore, may
   remain unshaken, we ought not, when assailed by the wicked, to enter
   into conflict without being furnished like David with the same armor.
   The sum is, that since God was determined to defend David by his own
   power, it was in vain for all the men in the world to endeavor to
   destroy him; however great the power which they otherwise might have of
   doing him injury. By calling those whom he addresses the sons, not of
   Adam, or of some common persons but of men, he seems by the way to
   reprove their pride. [52] I do not agree with certain Jewish expositors
   who think that nobles or men of rank are meant. It is rather an
   ironical concession of what they claimed to themselves, by which he
   ridicules their presumption, in esteeming themselves to be noble and
   wise, whereas it was only blind rage which impelled them to wicked
   enterprises. In the words how long, he condemns their perverse
   obstinacy; for what he means, is not that they were stirred up against
   him merely by some sudden impulses, but that the stubborn purpose of
   injuring him was deeply fixed in their hearts. Had not their
   maliciousness deprived them of their understanding, the many instances
   in which God had proved himself to be David's defender would have
   compelled them to desist from their attempts against him. But as they
   were fully determined to disgrace him whom God had exalted to the royal
   throne he asks them, How long they will persevere in their endeavors to
   turn his glory into shame And it is to be observed that although loaded
   with every kind of reproach, both among the high and the low he yet
   courageously keeps fast hold of the glory or the honor of royalty which
   God had graciously promised him, or had conferred upon him, and is
   fully persuaded that God will at length vindicate his right to it,
   however much his enemies might wickedly endeavor to blot and obscure it
   by treating his pretensions with derision and scorn.

   How long will ye love vanity? In these words, he partly reproaches his
   enemies for the wicked and perverse passions with which he saw them to
   be impelled, although they falsely pretended to be actuated by a godly
   zeal; and he partly derides their folly in flattering themselves with
   the hope of success while fighting against God. And it is a most
   pointed rebuke. Even when the ungodly rush headlong into all manner of
   wickedness with the grossest [53] malice, they soothe themselves with
   deceitful flatteries in order not to be disturbed with the feelings of
   remorse. David, therefore, cries out, that wilfully to shut their eyes
   and varnish their unrighteousness with deceitful colors, would avail
   them nothing. The ungodly may indeed flatter and delude themselves, but
   when they are brought in good earnest to the trial, it will be always
   manifest that the reason why they are deceived is, because from the
   beginning they were determined to deal deceitfully. Now, from this
   place, we ought to take a shield of invincible steadfastness as often
   as we see ourselves overmatched in prudence and subtlety by the wicked.
   For with whatever engines they assault us, yet if we have the testimony
   of a good conscience, God will remain on our side, and against him they
   shall not prevail. They may greatly excel in ingenuity, and possess
   much power of hurting us, and have their plans and subsidiary aid in
   the greatest readiness, and be very shrewd in discernment, yet whatever
   they may invent, it will be but lying and vanity.

   3. Know that Jehovah hath set apart, etc This is a confirmation of the
   preceding verse, for it shows that the cause of David's boldness
   consisted in this, that he depended upon God, the founder of his
   kingdom. And surely we may then safely triumph over our enemies when we
   are assured of having the call of God to the office which we hold, or
   the work in which we are engaged. Accordingly, David does not here
   boast of his own strength, or riches, or armies by which he obtained
   the kingdom. But as he was chosen by God, he intimates that the many
   attempts of his enemies against him would be without success, because
   they would find from experience, that God, whose power they could not
   successfully resist, was against them. In the first place, he says that
   he was set apart by God, by which he means that he was advanced to the
   throne, not by the will of man, or by his own ambition, but by the
   appointment of God. The Hebrew word P+L+H+, Phalah, signifies to
   separate, and it here refers to separation to honor and dignity; as if
   he had said you admit no one as king but he who is chosen by your own
   suffrages, or who pleases you; but it is the peculiar prerogative of
   God to make choice of whom he will. By the word merciful or bountiful,
   he doubtless vindicates his right to be king, from the fact that this
   was a quality which belonged to himself; it is as if he had produced
   the mark or badge of his calling. For it was truly said in the old
   proverb, Mercy is the virtue most suitable for kings. Now, God usually
   furnishes those whom he reckons worthy of having this honor conferred
   upon them, with the endowments requisite for the exercise of their
   office, that they may not be as dead idols. Some understand the word
   X+S+J+D+, chasid, in a passive sense, not as denoting a beneficent
   person, but one who is placed on the throne by the favor of God. As,
   however, I meet with no examples of this signification of the word in
   Scripture, I think it safer to follow the common interpretation, which
   is this: God has chosen a king, who answers to the character which
   should be possessed by all who are called to fill such an exalted
   station, in as much as he is merciful and beneficent. Hence, he infers
   that he would be heard by God as often as he called upon him; for God
   principally proves his faithfulness in this, that he does not forsake
   the work of his own hands, but continually defends those whom he has
   once received into his favor. Hence, we are taught fearlessly to
   proceed in our path; because whatever we may have undertaken according
   to his will, shall never be ineffectual. Let this truth then, obtain a
   fixed place in our minds, that God will never withhold his assistance
   from those who go on sincerely in their course. Without this comfort,
   the faithful must inevitably sink into despondency every moment.
     __________________________________________________________________

   [52] "Le mot Hebrieu ne signifie pas simplement Homme, mais homme viril
   at robuste; en quoy il semble taxer, en passant, leur arrogance." --
   Fr. The Hebrew word signifies not simply man, but a strong and robust
   man; and by this word he seems, in passing, to rebuke their arrogance.

   [53] "D'une malice si evidente qu'on la pourroit toucher au doigt." --
   Fr. With a malice so evident that one could touch it with the finger.
     __________________________________________________________________

   Psalm 4:4-5

   4. Tremble then, and sin not: commune with your own heart upon your
   bed, and be still. Selah. 5. Sacrifice the sacrifices of righteousness,
   and put your trust in the Lord.


   4. Tremble then. Now he exhorts his enemies to repentance, if
   peradventure, their madness was not wholly incorrigible. In the first
   place, he bids them tremble, or be troubled; a word by which he rebukes
   their stupidity in running headlong in their wicked course, without any
   fear of God, or any sense of danger. And certainly the great
   presumption of all the ungodly in not hesitating to engage in war
   against God, proceeds from their being hardened through an infatuated
   security; and by their thoughtlessness, they render themselves stupid,
   and become more obdurate by forgetting both God and themselves, and
   following whithersoever lust leads them. He tells them that the best
   remedy to cure their rage, and prevent them from sinning any longer,
   would be to awaken from their lethargy and begin to be afraid and
   tremble; as if he had said, As soon as you shall have shaken off your
   drowsiness and insensibility, your desire of sinning will abate; for
   the reason why the ungodly are troublesome to the good and the simple,
   and cause so much confusion, is because they are too much at peace with
   themselves.

   He afterwards admonishes them to commune with their own heart upon
   their bed, that is, to take an account of themselves at leisure, and as
   it were, in some place of deep retirement; [54] an exercise which is
   opposed to their indulgence of their unruly passions. In the end of the
   verse he enjoins them to be still. Now, it is to be observed, that the
   cause of this stillness is the agitation and trembling, of which he
   before made mention. For if any have been hurried into sin by their
   infatuated recklessness, the first step of their return to a sound mind
   is to awaken themselves from their deep sleep to fearfulness and
   trembling. After this follows calm and deliberate reflection; then they
   consider and reconsider to what dangers they have been exposing
   themselves; and thus at length they, whose audacious spirits shrink at
   nothing, learn to be orderly and peaceable, or, at least, they restrain
   their frantic violence.

   To commune upon one's bed, is a form of expression taken from the
   common practice and experience of men. We know that, during our
   intercourse with men in the day time, our thoughts are distracted, and
   we often judge rashly, being deceived by the external appearance;
   whereas in solitude, we can give to any subject a closer attention;
   and, farther, the sense of shame does not then hinder a man from
   thinking without disguise of his own faults. David, therefore, exhorts
   his enemies to withdraw from those who witnessed and judged of their
   actions on the public stage of life, and to be alone, that they may
   examine themselves more truthfully and honestly. And this exhortation
   has a respect to us all; for there is nothing to which men are more
   prone than to deceive one another with empty applause, until each man
   enter into himself, and commune alone with his own heart. Paul, when
   quoting this passage in Ephesians 4:26, or, at least when alluding to
   the sentiment of David, follows the Septuagint, "Be ye angry and sin
   not." And yet he has skilfully and beautifully applied it to his
   purpose. He there teaches us that men, instead of wickedly pouring
   forth their anger against their neighbors, have rather just cause to be
   angry with themselves, in order that, by this means, they may abstain
   from sin. And, therefore, he commands them rather to fret inwardly, and
   be angry with themselves; and then to be angry, not so much at the
   persons, as at the vices of others.

   5. Sacrifice ye. Many are of opinion that David exhorts his enemies to
   give some evidence of their repentance; and I certainly admit, that
   sacrifices were partly enjoined for the purpose of inducing men to walk
   in newness of life. But when I consider the character of the men who
   opposed David, I am satisfied that he here censures their hypocrisy,
   and beats down their groundless boasting. David, when he wandered as a
   fugitive in deserts, or in caves, or on mountains, or in the regions
   beyond his own country, might seem to have been separated from the
   Church of God; and certainly he was commonly accounted as a corrupt
   member cut off from the body and the communion of the saints. Meanwhile
   the ark of the covenant was in the hands of his enemies, they kept
   possession of the temple, and they were the first in offering
   sacrifices. They, therefore, vaunted themselves against David with the
   same boldness and presumption with which we know hypocrites to have
   been always puffed up. Nor is it to be doubted, but they proudly abused
   the name of God as if they only had been his true worshippers. [55] But
   as Jeremiah (Jeremiah 7:4) rebukes the ungodly, because of the false
   confidence which they placed in the temple of the Lord; so David also
   denies that God is pacified by mere outward ceremonies, since he
   requires pure sacrifices. There is in the words an implied contrast
   between the sacrifices of righteousness, and all those vain and
   spurious rites [56] with which the counterfeit worshippers of God
   satisfy themselves. The sum, therefore, is, "You boast of having God on
   your side, because you have free access to his altar to offer your
   sacrifices there with great pomp; and because I am banished from the
   Holy Land, and not suffered to come to the temple, you think that I am
   not an object of the divine care. But you must worship God in a far
   different manner, if you would expect any good at his hand; for your
   unclean sacrifices with which you pollute his altar, so far from
   rendering him favorable to you, will do nothing else but provoke his
   wrath." Let us learn from this passage, that, in contending with the
   corrupters of true religion, who may have the name of God continually
   in their mouth, and vaunt themselves on account of their observance of
   his outward worship, we may safely rebuke their boasting, because they
   do not offer the right sacrifices. But, at the same time, we must
   beware lest a vain pretense of godliness foster in us a perverse and
   ill founded confidence, in place of true hope.
     __________________________________________________________________

   [54] "Et estans retirez a part pour sonder leurs consciences." -- Fr.
   And being retired by themselves to probe or examine their consciences.

   [55] "Comme s'ils eussent este gens de bien, adonnez a son service et
   qu'il n'y eust eu zele qu'en eux." -- Fr. As if they had been his
   genuine people devoted to his service, and that there was no zeal but
   among them.

   [56] "Entre les sacrifices de justice et toutes les ceremonies, quand
   elles sont destituees de la verite interieure et destournees de leur
   droit usage et par consequent falsifiees." -- Fr. Between the
   sacrifices of righteousness, and all ceremonies, when they are
   unaccompanied with sincerity of heart, and perverted from their proper
   use, and are consequently spurious.
     __________________________________________________________________

   Psalm 4:6-7

   6. Many say, Who will show us good? [57] Lift thou up upon us the light
   of thy countenance, O Jehovah. 7. Thou hast given more joy to my heart
   than they have in the time when their corn and their wine are
   increased.


   6. Many say. Some are of opinion that David here complains of the cruel
   malice of his enemies, because they greedily sought for his life. But
   David, I have no doubt, compares the sole wish with which his own heart
   was burning, to the many desires with which almost all mankind are
   distracted. As it is not a principle held and acted upon by ungodly
   men, that those only can be truly and perfectly happy who are
   interested in the favor of God, and that they ought to live as
   strangers and pilgrims in the world, in order through hope and patience
   to obtain, in due time, a better life, they remain contented with
   perishing good things; and, therefore, if they enjoy outward
   prosperity, they are not influenced by any great concern about God.
   Accordingly, while, after the manner of the lower animals, they grasp
   at various objects, some at one thing, and some at another, thinking to
   find in them supreme happiness, David, with very good reason, separates
   himself from them, and proposes to himself an end of an entirely
   opposite description. I do not quarrel with the interpretation which
   supposes that David is here complaining of his own followers, who,
   finding their strength insufficient for bearing the hardships which
   befell them, and exhausted by weariness and grief, indulged in
   complaints, and anxiously desired repose. But I am rather inclined to
   extend the words farther, and to view them as meaning that David,
   contented with the favor of God alone, protests that he disregards, and
   sets no value on objects which others ardently desire. This comparison
   of the desire of David with the desires of the world, well illustrates
   this important doctrine, [58] that the faithful, forming a low estimate
   of present good things, rest in God alone, and account nothing of more
   value than to know from experience that they are interested in his
   favor. David, therefore, intimates in the first place, that all those
   are fools, who, wishing to enjoy prosperity, do not begin with seeking
   the favor of God; for, by neglecting to do this, they are carried about
   by the various false opinions which are abroad. In the second place, he
   rebukes another vice, namely, that of gross and earthly men in giving
   themselves wholly to the ease and comforts of the flesh, and in
   settling down in, or contenting themselves with, the enjoyment of these
   alone, without thinking of any thing higher. [59] Whence also it comes
   to pass, that as long as they are supplied with other things according
   to their desire, they are altogether indifferent about God, just as if
   they had no need of him. David, on the contrary, testifies, that
   although he may be destitute of all other good things, the fatherly
   love of God is sufficient to compensate for the loss of them all. This,
   therefore, is the purport of the whole: "The greater number of men
   greedily seek after present pleasures and advantages; but I maintain
   that perfect felicity is only to be found in the favor of God."

   David uses the expression, The light of God's countenance, to denote
   his serene and pleasant countenance -- the manifestations of his favor
   and love; just as, on the other hand, the face of God seems to us dark
   and clouded when he shows the tokens of his anger. This light, by a
   beautiful metaphor, is said to be lifted up, when, shining in our
   hearts, it produces trust and hope. It would not be enough for us to be
   beloved by God, unless the sense of this love came home to our hearts;
   but, shining upon them by the Holy Spirit, he cheers us with true and
   solid joy. This passage teaches us that those are miserable who do not,
   with full resolution, repose themselves wholly in God, and take
   satisfaction therein, [60] even although they may have an overflowing
   abundance of all earthly things; while, on the other hand, the
   faithful, although they are tossed amidst many troubles, are truly
   happy, were there no other ground for it but this, that God's fatherly
   countenance shines upon them, which turns darkness into light, and, as
   I may say, quickens even death itself.

   7. Thou hast given more joy to my heart. By another comparison he
   better expresses and illustrates the strength of his affection, showing
   that, having obtained the good which he had longed for, he does not in
   the least degree envy the wealth and enjoyments of others, but is
   altogether contented with his own lot. The sum is, that he had more
   satisfaction in seeing the reconciled countenance of God beaming upon
   him, than if he had possessed garners full of corn, and cellars full of
   wine. [61] Interpreters are not agreed as to the word M+E+T+, me-eth,
   which we have translated, in the time. Some give this rendering, Thou
   hast put gladness into my heart, Since The Time that their corn and
   wine increased; as if David had said, I rejoice when I see mine enemies
   prospering in the world. [62] But the former translation appears to me
   much more suitable; according to which David declares, that he rejoices
   more in the favor of God alone, than earthly men rejoice when they
   enjoy all earthly good things, with the desire of which they are
   generally inflamed. He had represented them as so bent upon, and
   addicted to, the pursuit of worldly prosperity, as to have no great
   care about God; and now he adds, that their joy in the abundance and
   increase of their wine and corn is not so great as is his joy in a
   sense of the divine goodness alone. This verse contains very profitable
   instruction. We see how earthly men, after they have despised the grace
   of God, and plunged themselves over head and ears in transitory
   pleasures, are so far from being satisfied with them, that the very
   abundance of them inflames their desires the more; and thus, in the
   midst of their fullness, a secret uneasiness renders their minds
   uncomfortable. Never, therefore, shall we obtain undisturbed peace and
   solid joy until the favor of God shine upon us. And although the
   faithful also desire and seek after their worldly comforts, yet they do
   not pursue them with immoderate and irregular ardor; but can patiently
   bear to be deprived of them, provided they know themselves to be the
   objects of the divine care.
     __________________________________________________________________

   [57] The reader will observe, that Calvin does not use the word any, a
   supplement which is to be found in our English version. The question is
   certainly more emphatic without this word. "The word any," says Dr Adam
   Clarke, "is not in the text, nor any thing equivalent to it; and yet
   not a few have quoted it, and preached upon the text, placing the
   principal emphasis upon this illegitimate word."

   [58] "or ceste comparaison du desir de David avec ceux des mondains
   amplifie bien la substance de ceste doctrine." -- Fr.

   [59] "Se contentent d'en jouir sans panser plus haut." -- Fr.

   [60] "Se repose totalement en Dieu et y prendre contentement." -- Fr.

   [61] The allusion is to the joy of the harvest and vintage.

   [62] "Or combien que les expositeurs varient en ce mot que nous avons
   traduit, Au temps: pource qu'aucuns traduisent, Tu m'as donne liesse au
   coeur depuis le temps que, etc., comme s'il disoit, Je suis joyeux
   quand je voy prosperer mes ennemis en ce monde." -- Fr.
     __________________________________________________________________

   Psalm 4:8

   8. I will lay me down, and will sleep together in peace; for thou,
   Lord, hast placed me alone [63] in safety.


   He concludes, by stating, that as he is protected by the power of God,
   he enjoys as much security and quiet as if he had been defended by all
   the garrisons on earth. Now, we know, that to be free from all fear,
   and from the torment and vexation of care, is a blessing to be desired
   above all other things. This verse, therefore, is a confirmation of the
   former sentence, intimating that David justly prefers the joy produced
   by the light of God's fatherly love before all other objects for inward
   peace of mind certainly surpasses all the blessings of which we can
   form any conception. Many commentators explain this place as expressing
   David's hope, that his enemies will be reconciled to him, so that he
   may sleep with them in peace, God having granted him the peculiar
   privilege of being able to rest without being disturbed or disquieted
   by any man. But in my judgment the proper meaning is this, that he will
   live as quietly and securely alone, as in the midst of a great host of
   men, because God defends him for in the words, I will sleep together, I
   consider the particle as to be understood, as if the reading were as
   together, that is to say, as with a multitude. Some refer L+B+D+D+,
   lebadad, alone, to God, translating the words thus, Thou alone, O Lord,
   hast set me in safety; but this I do not at all approve, because, by
   taking away the contrast between these two words, together and alone,
   much of the beauty of the sentence is lost. In short, David boasts that
   the protection of God alone was sufficient, and that under it he sleeps
   as securely, although destitute of all human guardianship, as if he had
   had many to keep watch and ward continually over him, or as if he had
   been defended on all sides by a great company. Let us therefore, learn
   from his example, to yield this honor to God -- to believe, that
   although there may appear no help for us from men, yet under his hand
   alone we are kept in peace and safety, as if we were surrounded by a
   great host.
     __________________________________________________________________

   [63] "Seul ou a part." -- Fr.
     __________________________________________________________________

   [47] "Ascavoir, Jusques a quand, a vers. 3." -- Fr.

   [48] "Et ils disent que c'estoit le commencement d'une chanson commune
   au chant de laquelle ce psaume a este compose." -- Fr.

   [49] "Le principal chantre, ou maitre de la musique qui avoit charge de
   mettre les psaumes en chants et accords." -- Fr. The chief singer or
   leader of the music who had the charge of setting the psalms to tunes
   and harmonies.
     __________________________________________________________________

   PSALM 5.

   David being grievously oppressed by the cruelty of his enemies, and
   apprehending still more mischief, earnestly beseeches God for help. And
   the more easily to obtain what he asks, after having, by the
   earnestness of his prayers, manifested the greatness of his grief, he
   first brings forward the intolerable malice of his enemies, showing how
   inconsistent it would be with the character of God, were they to be
   left unpunished. He next speaks of his own faith and patience, and even
   comfort; having no doubt whatever of a happy issue. Finally, he
   concludes, that when he shall be delivered, the benefits resulting from
   his deliverance would not be limited to himself, but would extend to
   all the godly.

   To the chief musician upon Nehiloth. A psalm of David.

   Some translate the Hebrew word Nehiloth, heritages, and others, armies.
   The former assign this reason for their opinion, that David prayed for
   the welfare of the twelve tribes, whom he calls heritages. [64] The
   latter assert in support of their view, that being besieged by a vast
   multitude of men, he betook himself to God for succor; and, according
   to this sense, the word upon will signify against. But not approving of
   the conjectures of many who speak upon these inscriptions of The Psalms
   as if they were riddles, [65] I adopt the opinion of those who hold
   that it was either a musical instrument or a tune; but of what
   particular kind I consider it of little importance to ascertain.
     __________________________________________________________________

   Psalm 5:1-2

   1. Give ear unto my words, O Jehovah; attend to my speech. 2. Hearken
   to the voice of my cry, my King and my God: for unto thee will I pray.


   I presume not positively to determine whether David, in this psalm,
   bewails the wrongs which he suffered from his enemies at some
   particular time, or whether he complains generally of the various
   persecutions with which, for a long time, he was harassed under Saul.
   Some of the Jewish commentators apply the psalm even to Absalom;
   because, by the bloody and deceitful man, they think Doeg and
   Ahithophel are pointed out. To me, however, it appears more probable,
   that when David, after the death of Saul, had got peaceable possession
   of the kingdoms he committed to writing the prayers which he had
   meditated in his afflictions and dangers. But to come to the words:--
   First, he expresses one thing in three different ways; and this
   repetition denotes the strength of his affection, and his long
   perseverance in prayer. For he was not so fond of many words as to
   employ different forms of expression, which had no meaning; but being
   deeply engaged in prayer, he represented, by these various expressions,
   the variety of his complaints. [66] It therefore signifies, that he
   prayed neither coldly nor only in few words; but that, according as the
   vehemence of his grief urged him, he was earnest in bewailing his
   calamities before God; and that since it did not immediately appear
   what would be their issue, he persevered in repeating the same
   complaints. Again, he does not expressly state what he desires to ask
   from God: [67] but there is a greater force in this kind of
   suppression, than if he had spoken distinctly. By not uttering the
   desires of his heart, he shows more emphatically that his inward
   feelings, which he brought with him before God, were such that language
   was insufficient to express them. Again, the word cry, which signifies
   a loud and sonorous utterance of the voice, serves to mark the
   earnestness of his desire. David did not cry out as it were into the
   ears of one who was deaf; but the vehemence of his grief and his inward
   anguish, burst forth into this cry. The verb H+G+H+hagah, from which
   the noun H+G+J+G+, hagig, speech, which the prophet here uses, is
   derived, means both to speak distinctly, and to whisper or to mutter.
   But the second sense seems better suited to this passage. [68] After
   David has said in general, that God hears his words, he seems,
   immediately after, for the purpose of being more specific, to divide
   them into two kinds, calling the one obscure or indistinct moanings,
   and the other loud crying. [69] By the first he means a confused
   muttering, such as is described in the Song of Hezekiah, when sorrow
   hindered him from speaking distinctly, and making his voice to be
   heard. "Like a crane, or a swallow, so did I chatter; I did mourn as a
   dove," (Isaiah 38:14.) [70] If, then, at any time we are either
   backward to pray, or our devout affections begin to lose their fervor,
   we must here seek for arguments to quicken and urge us forward. And as
   by calling God his King and his God, he intended to stir up himself to
   entertain more lively and favorable hopes with respect to the issue of
   his afflictions, let us learn to apply these titles to a similar use,
   namely, for the purpose of making ourselves more familiar with God. At
   the close, he testifies that he does not sullenly gnaw the bit, as
   unbelievers are accustomed to do; but directs his groaning to God: for
   they who, disregarding God, either fret inwardly or utter their
   complaints to men, are not worthy of being regarded by him. Some
   translate the last clause thus, When I pray to thee; but to me it seems
   rather to be the reason which David assigns for what he had said
   immediately before, and that his purpose is, to encourage himself to
   trust in God, by assuming this as a general principle that whoever call
   upon God in their calamities never meet with a repulse from him.
     __________________________________________________________________

   [66] "Il a aussi represente et exprime ses gemissemens qui estoyent en
   grand nombre et de beaucoup de sortes." -- Fr.

   [67] "Ce qu'il vent requerir a Dieu." --Fr.

   [68] Bishop Horne beautifully renders the word, "dove-like mournings,"
   and Bishop Horsley, "sighing." "The word," says Hammond, "regularly
   signifies sighing or cry, not a loud, sonorous voice, but such as
   complaints are made in."

   [69] "Il semble que puis apres, pour mieux specifier, it en met deux
   sortes appelant les unes Complaintes obscures, et les autres Cri." --
   Fr.

   [70] "Quand la douleur l'empesche de parler distinctement et faire
   entendre sa voix." -- Fr.
     __________________________________________________________________

   Psalm 5:3

   3. O that thou wouldst hear my voice in the morning; O Jehovah, in the
   morning will I direct unto thee, and I will keep watch.


   The first sentence may also be read in the future tense of the
   indicative mood, Thou shalt hear my prayer. But, in my opinion, the
   verb is rather in the optative mood, as I have translated it. Having
   besought God to grant his requests, he now entreats him to make haste.
   Some think he alludes to the morning prayers which were wont to be
   joined with the daily sacrifices in the temple, according to the
   appointment of the law. Although I do not disapprove of this opinion,
   yet I have no doubt but that, constrained by the weariness of a
   somewhat lengthened delay, he wishes his deliverance to be hastened; as
   if he had said, "As soon as I awaken this will be the first subject of
   my thoughts. Therefore, O Lord, delay no longer the help of which I
   stand in need, but grant immediately my desires." The expression, To
   direct unto God, I take to signify the same thing as directly to
   approach to God. Many, as if the language were elliptical, supply the
   words, my prayer. But in my judgment, David rather intends to declare
   that he was not turned hither and thither, nor drawn different ways by
   the temptations to which he was exposed, but that to betake himself to
   God was the settled order of his life. There is, in the words, an
   implied contrast between the rambling and uncertain movements of those
   who look around them for worldly helps, or depend on their own counsels
   and the direct leading of faith, by which all the godly are withdrawn
   from the vain allurements of the world, and have recourse to God alone.
   The Hebrew word E+R+K%, arac, signifies to set in order or dispose, and
   sometimes to dress or make fit. This sense is very suitable to the
   passage, in which David plainly declares it to be his determination not
   to be drawn away in any degree from his orderly course into the
   indirect and circuitous paths of error and sin, but to come directly to
   God. By the word, watch, he conveys the idea of hope and patience as
   well as of anxiety. As ZJP+H+, tsapah, in Hebrew means, to wait for, as
   well as to look for, David, I have no doubt, intended to say, that
   after he had disburdened his cares into the bosom of God, he would,
   with an anxious mind, look out, as it were, like a sentinel, until it
   should appear, that in very deed God had heard him. No doubt, in the
   exercise of longing, there is always implied some degree of uneasiness;
   but he who is looking out for the grace of God with anxious desire,
   will patiently wait for it. This passages therefore, teaches us the
   uselessness of those prayers to which there is not added that hope
   which may be said to elevate the minds of the petitioners into a
   watch-tower.
     __________________________________________________________________

   Psalm 5:4-6

   4. For thou art not a God that hath pleasure in wickedness; [71] evil
   shall not dwell Smith thee. 5. The foolish shall not stand in thy
   sight; thou hatest all that commit iniquity. 6. Thou shalt destroy them
   that speak falsehood; Jehovah will abhor the blood-thirsty [72] and
   deceitful man.


   Here David makes the malice and wickedness of his enemies an argument
   to enforce his prayer for the divine favor towards him. The language is
   indeed abrupt, as the saints in prayer will often stammer; but this
   stammering is more acceptable to God than all the figures of rhetoric,
   be they ever so fine and glittering. Besides, the great object which
   David has in view, is to show, that since the cruelty and treachery of
   his enemies had reached their utmost height, it was impossible but that
   God would soon arrest them in their course. His reasoning is grounded
   upon the nature of God. Since righteousness and upright dealing are
   pleasing to him, David, from this, concludes that he will take
   vengeance on all the unjust and wicked. And how is it possible for them
   to escape from his hand unpunished, seeing he is the judge of the
   world? The passage is worthy of our most special attention. For we know
   how greatly we are discouraged by the unbounded insolence of the
   wicked. If God does not immediately restrain it, we are either
   stupified and dismayed, or cast down into despair. But David, from
   this, rather finds matter of encouragement and confi-dence. The greater
   the lawlessness with which his enemies proceeded against him, the more
   earnestly did he supplicate preservation from God, whose office it is
   to destroy all the wicked, because he hates all wickedness. Let all the
   godly, therefore, learn, as often as they have to contend against
   violence, deceit, and injustice, to raise their thoughts to God in
   order to encourage themselves in the certain hope of deliverance,
   according as Paul also exhorts them in 2 Thessalonians 1:5, "Which is,"
   says he, "a manifest token of the righteous judgment of God, that ye
   may be counted worthy of the kingdom of God, for which ye also suffer:
   seeing it is a righteous thing with God to recompense tribulation to
   them that trouble you; and to you who are troubled, rest with us." And
   assuredly he would not be the judge of the world if there were not laid
   up in store with him a recompense for all the ungodly. One use, then,
   which may be made of this doctrine is this, -- when we see the wicked
   indulging themselves in their lusts, and when, in consequence, doubts
   steal into our minds as to whether God takes any care of us, we should
   learn to satisfy ourselves with the consideration that God, who hates
   and abhors all iniquity, will not permit them to pass unpunished, and
   although he bear with them for a time, he will at length ascend into
   the judgment-seat, and show himself an avenger, as he is the protector
   and defender of his people. [73] Again, we may infer from this passage
   the common doctrine, that God, although he works by Satan and by the
   ungodly, and makes use of their malice for executing his judgments, is
   not, on this account, the author of sin, nor is pleased with it because
   the end which he purposes is always righteous; and he justly condemns
   and punishes those who, by his mysterious providence, are driven
   whithersoever he pleases.

   In the 4th verse some take R+E+, ra, in the masculine gender, for a
   wicked man; but I understand it rather of wickedness itself David
   declares simply, that there is no agreement between God and
   unrighteousness. He immediately after proceeds to speak of the men
   themselves, saying, the foolish shall not stand in thy sight; and it is
   a very just inference from this, that iniquity its hateful to God, and
   that, therefore, he will execute just punishment upon all the wicked.
   He calls those fools, according to a frequent use of the term in
   Scripture, who, impelled by blind passion, rush headlong into sin.
   Nothing is more foolish, than for the ungodly to cast away the fear of
   God, and suffer the desire of doing mischief to be their ruling
   principle; yea, there is no madness worse than the contempt of God,
   under the influence of which men pervert all right. David sets this
   truth before himself for his own comfort; but we also may draw from it
   doctrine very useful in training us to the fear of God; for the Holy
   Spirit, by declaring God to be the avenger of wickedness, puts a bridle
   upon us, to restrain us from committing sin, in the vain hope of
   escaping with impunity.
     __________________________________________________________________

   [71] "Ou le mauvais." -- Fr. Marg. "Or the wicked."

   [72] The words in the original are #J+Sh D+M+J+M%, ish damim,
   literally, the man of bloods. The plural number is used, probably to
   teach us, that the man who thirsts for human blood is rarely satisfied
   with one victim.

   [73] "Comme il est protecteur et defenseur des siens." -- Fr.
     __________________________________________________________________

   Psalm 5:7

   7. And I, in the multitude [or abundance] of thy mercy, will enter into
   thy house; I will worship in thy holy temple in thy fear.


   Some think that the word and, by which this sentence is joined to the
   preceding, is put for but; as if David, comparing himself with the
   ungodly, declared and assured himself that God would be merciful to
   him, while he abhorred and would destroy the wicked. But I leave it to
   my readers to judge whether it does not suit the passage better to
   consider this verse as an inference from what goes before, which might
   be put in this form: "O Lord, thou canst not bear with the wicked;
   when, therefore, I am saved out of their hands by thy power, I will
   come to present myself before thee in thy temple, to give thee thanks
   for the deliverance which thou hast vouchsafed to me." If the former
   interpretation be preferred, then the prophet, by simply commending his
   own piety towards God, separates himself from the class of whom he
   spoke. The scope of the passage leads us to understand him as promising
   to give thanks to God. He had before spoken of his enemies as hated of
   God; and now, being persuaded that God will keep him in safety, he
   calls himself to the exercise of gratitude. I will come into thy
   temples says he, in the multitude of thy mercy; as if he had said, I
   may now seem to be in a condition almost desperate, but by the favor of
   God, I shall be kept in perfect safety. This passage, therefore,
   teaches us, that when we are afflicted by the most distressing
   temptations, we ought to set the grace of God before our eyes, in order
   thereby to be supported with the hope of the divine interposition
   amidst the greatest dangers. Farther, as our carnal minds either
   wickedly undervalue the grace of God, or put the low estimate upon it
   which is commonly put by the world, let us learn to extol its wonderful
   greatness, which is sufficient to enable us to overcome all fears. The
   primary object of David was to encourage himself in the assured hope of
   preservation from the mercy of God; but at the same time he shows, that
   upon obtaining deliverance, he will be grateful to God for it, and keep
   it in remembrance. And as hypocrites, in giving thanks to God, do
   nothing else but profane his name, inasmuch as they themselves are
   unholy and polluted, he therefore resolves to come in the fear of God,
   in order to worship him with a sincere and upright heard. Again, we may
   hence draw the general truth, that it is only through the goodness of
   God that we have access to him; and that no man prays aright but he
   who, having experienced his grace, believes and is fully persuaded that
   he will be merciful to him. The fear of God is at the same time added,
   in order to distinguish genuine and godly trust from the vain
   confidence of the flesh.
     __________________________________________________________________

   Psalm 5:8-10

   8. O Jehovah, lead me forth in thy righteousness, because of mine
   adversaries: make thy way straight before my face. 9. For there is no
   faithfulness in their mouth; their inward parts are very wickedness;
   their throat is an open sepulcher; with their tongues they deal
   deceitfully 10. Cause them to err, O God; let them fall from their
   counsels; destroy them in the multitude [74] of their transgressions;
   for they have rebelled against thee.


   8. O Jehovah, lead me forth, etc. Some explain these words thus: Show
   me what is right, and make me wholly devoted to the practice of that
   righteousness which adorns thy character; and do this because of my
   adversaries; for the saints, impelled by the wicked practice and
   deceitful arts of the ungodly, are in danger of turning aside from the
   right way. This meaning is unquestionably a pious and a useful one. But
   the other interpretation is more suitable, which views the words as a
   prayer that God would lead his servant in safety through the midst of
   the snares of his enemies, and open up to him a way of escape, even
   when, to all appearance, he was caught and surrounded on every side.
   The righteousness of God, therefore, in this passage, as in many
   others, is to be understood of his faithfulness and mercy which he
   shows in defending and preserving his people. Consequently, in thy
   righteousness means the same thing as for or according to thy
   righteousness. David, desiring to have God as the guide of his path,
   encourages himself in the hope of obtaining his request, because God is
   righteous; as if he had said, Lord, as thou art righteous, defend me
   with thine aid, that I may escape from the wicked plots of my enemies.
   Of the same import is the last clause of the verse, where he prays that
   the way of God may be made straight before his face, in other words,
   that he might be delivered by the power of God from the distresses with
   which he was so completely surrounded, that, according to the judgment
   of the flesh, he never expected to find a way of escape. And thus he
   acknowledges how impossible it was for him to avoid being entangled in
   the snares of his enemies, [75] unless God both gave him wisdom, and
   opened up for him a way where no way is. It becomes us, after his
   example, to do the same thing; so that distrusting ourselves when
   counsel fails us, and the malice and wickedness of our enemies prevail,
   we may betake ourselves speedily to God, in whose hands are the issues
   of death, as we shall see afterwards, (Psalm 69:1.)

   9. For there is no faithfulness in their mouth. He still repeats the
   same complaints which he made before, in order thereby to render his
   enemies the more odious in the sight of God, and to call forth in his
   own behalf the mercy of God, who has promised to succor those who are
   unjustly oppressed. And this is to be particularly attended to, that
   the more our enemies manifest their cruelty against us, or the more
   wickedly they vex us, we ought, with so much the greater confidence, to
   send up our groanings to heaven, because God will not suffer their rage
   to proceed to the uttermost, but will bring forth their malice and
   wicked devices to the light. In the first place, he accuses them of
   treachery, because they speak nothing uprightly, or in sincerity; and
   the cause which he assigns for this is, that inwardly they are full of
   iniquity. He next compares them to sepulchres, their throat is an open
   sepulcher; as if he had said, they are devouring gulfs; [76] meaning by
   this, their insatiable desire of shedding blood. In the close of the
   verse, he again speaks of their deceitfulness. From all this we
   conclude, that the wrongs with which he was tried were of no ordinary
   kind, but that he had to contend with enemies the most wickedly who had
   neither humanity nor moderation. Being so miserably oppressed, he not
   only perseveres in prayer, but finds ground of hope even from the
   confusion and apparent hopelessness of his outward condition.

   When Paul, (Romans 3:13,) in quoting this passage, extends it to all
   mankind, both Jews and Gentiles, he does not give to it a meaning of
   greater latitude than the Holy Spirit intended to give. Since he takes
   it as an undeniable point, that under the person of David, there is
   here described to us the church, both in the person of Christ, who is
   the head, and in his members, it follows that all those ought to be
   reckoned among the number of his enemies, who have not been regenerated
   by the Spirit of God, whether they are without the pale of the visible
   church, or within it. For David, in this passage, does not summons
   either the Assyrians or the Egyptians to the judgment-seat of God, but
   the degenerate Jews, who, being circumcised in the flesh, gloried in
   their descent from the holy lineage of Abraham. Paul, therefore, does
   not wrest these words from their genuine meaning when he applies them
   to all mankind, but asserts, with truth, that David showed in them what
   is the character of the whole human family by nature.

   10. Cause them to err. As the Hebrew word #ShM% asam, signifies to cut
   up or to destroy, as well as to sin, and is taken metaphorically for to
   err, or be deceived, either of these senses is suitable in this
   passage; but, as David immediately after subjoins, Let them fall from
   their counsels, I have no doubt but this first prayer is allied and
   similar to the second. I therefore join these two clauses together, as
   the cause and the effect. In the first, he prays that God would deprive
   them of their understanding, and drive them into error; and in the
   second, he prays that, as the effect of this, their counsels might come
   to nought, in other words, that their undertakings might prove
   unsuccessful. [77] For how is it that the ungodly take counsel in vain,
   and are carried hither and thither without consideration or judgment,
   and become so basely obstinate, if it is not because the Lord takes
   them unawares in their own craftiness, breaks their artful schemes,
   intoxicates them with the spirit of phrenzy and giddiness, so that they
   act foolishly even in the smallest matters? If, therefore, we are
   afraid of the snares and deceits of men, and if we find those who
   desire to do us mischief to be clear-headed and sharp-witted persons,
   let us remember, that it is the continual office of God to strike with
   stupidity and madness those who are wise to commit iniquity. Thus it
   will come to pass, that although we may be asleep the Lord will
   dissipate with the breath of his mouth their devices, be they never so
   subtle, and, in the end, expose them to the mockery of the whole world.
   In short, David wishes God to lay his hand upon his enemies, and to put
   a stop to their wicked deliberations. And in fact it is necessary that
   God bring to nothing the schemes which the wicked cunningly devise,
   since it is Satan, the contriver of all deceits, who suggests to them
   all their methods of doing mischief. By praying Let them fall from
   their counsels he means that they may not obtain or accomplish what
   they had determined. Again, he prays to God to punish them as they
   deserved, because, in wrongfully and wickedly making war against an
   innocent person, they rebelled against God. The proud, indeed, never
   think of this, that the poor, whom they afflict and despise, are of
   such estimation in the sight of God, that he feels himself insulted and
   injured in their persons: for they do not imagine that the blows aimed
   at them are struck against heaven, any more than if they trampled a
   little dust or clay under their feet. But God bestows upon his servants
   the inestimable reward of taking their cause into his own hand.
   Whoever, therefore, has an approving conscience, and does not turn
   aside from his uprightness, although troubled wrongfully, has no reason
   to doubt of his warrant to improve God as a buckler against his
   enemies.
     __________________________________________________________________

   [74] "Pour la multitude."--Fr. "For the multitude."

   [75] "Par ainsi il confesse n'avoir ne dexterite ne force, ne mesme
   aucun moyen pour eviter les embusches des ennemis." -- Fr. "Thus he
   confesses that he has neither skill nor power, nor any means whatever,
   by which to avoid the snares of his enemies."

   [76] "Gouffres qui devorent tout." -- Fr. "Gulfs which devour all."

   [77] "C'est a dire, ne vienent a bout de leurs enterprises." -- Fr.
     __________________________________________________________________

   Psalm 5:11-12

   11. And let all rejoice who put their trust in thee, yea, let them
   rejoice for ever; and cover thou them, and let those that love thy name
   delight in thee. [78] 12. For thou, O Jehovah, shalt bless the
   righteous, thou shalt encompass them with thy loving kindness as with a
   shield.


   11. And let all rejoice, etc It makes little difference as to the
   sense, whether we read these words in the future tense, All shall
   rejoice, etc., or in the optative mood, Let all rejoice, etc.; for in
   both ways the meaning of the prophet will be the same; namely, that if
   God deliver him, the fruit of this deliverance will be common to all
   the godly; as if he had said Lord, if thou succourest me, the goodness
   which thou conferrest upon me will not rest on me alone, but will
   extend to all thy servants: for this will serve the more to confirm
   their faith, and make them praise thy name the more. In order,
   therefore, to induce God to grant him deliverance, he employs as an
   argument the end or effect which it would produce, inasmuch as it would
   stir up all the godly to exercise greater trust in God, and encourage
   them to give praise and thanks to him. This passage teaches us, that we
   are ungrateful to God if we do not take encouragement and comfort from
   whatever blessings he confers upon our neighbours, since by these he
   testifies that he will always be ready to bestow his goodness upon all
   the godly in common. Accordingly the reason of this joy is added,
   because the Lord will cover or protect them. As often as God bestows
   any blessings upon any of the faithful, the rest, as I have said
   before, ought to conclude that he will show himself beneficent towards
   them. Again, this passage teaches us, that true joy proceeds from no
   other source than from the protection of God. We may be exposed to a
   thousand deaths, but this one consideration ought abundantly to suffice
   us, that we are covered and defended by the hand of God. And this will
   be the case, if the vain shadows of this world do not so beguile us as
   to excite us to take shelter under them. We ought also particularly to
   notice the statement, that those who trust in the Lord love his name.
   The remembrance of God must be sweet to us, and fill our hearts with
   joy, or rather ravish us with love to him, after he has caused us to
   taste of his goodness; as, on the other hand, all unbelievers wish the
   name of God to be buried, and shun the remembrance of him with horror.

   12. For thou, Jehovah, wilt bless the righteous. The Psalmist here
   confirms the concluding sentence of the preceding verse, namely, that
   all the servants of God in common will take support to their faith from
   what he had experienced, for he would have us from one example to form
   our judgment of the immutability and perpetuity of God's grace towards
   all the godly. Again, by this he teaches us that there is no true and
   right joy but that which is derived from the sense of God's fatherly
   love. The word, to bless, in Hebrew, (when we speak of this as the act
   of men,) signifies to wish happiness and prosperity to any one, and to
   pray for him; [79] but when it is spoken of as the act of God, it
   signifies the same thing as to prosper a man, or to enrich him
   abundantly with all good things; for since the favor of God is
   efficacious, his blessing of itself produces an abundance of every good
   thing. The name righteous is not restricted to any one man, but
   signifies in general all the servants of God. Those, however, who are
   called righteous in Scripture, are not so called on account of the
   merit of their works, but because they aspire after righteousness; for
   after God has received them into his favor, by not imputing their sins
   to them, he accepts their upright endeavors for perfect righteousness.
   What follows is of the same import as the preceding clause, Thou wilt
   crown them with thy free favor, or good will, as with a shield The
   Psalmist's meaning is, that the faithful shall be completely defended
   on all sides, since he will, in no case, withhold from them his grace,
   which is to them an invincible fortress, and brings along with it
   certain safety. The word, to crown, which the Psalmist employs, often
   denotes in Hebrew, ornament or glory; but as there is added the
   similitude of a shield, I have no doubt but he uses it metaphorically
   for, to fortify or to compass about. [80] The meaning, therefore, is,
   that however great and various may be the dangers which besiege the
   righteous, they shall, notwithstanding, escape, and be saved, because
   God is favorable to them.
     __________________________________________________________________

   [78] In the older Latin editions, and in the French edition, the verbs
   for rejoice and delight are rendered, on the margin, in the future
   tense, thus:-- "And all who trust in thee shall rejoice; yea, they
   shall rejoice for ever; and cover thou them, and those that love thy
   name shall delight in thee."

   [79] "Signifie, souhaitter bien et prosperite a quelquun et prier pour
   luy." -- Fr.

   [80] Bishop Horsley thinks K+ZJN+H+, katsinah, as with a shield, should
   be construed with R+ZJW+N+ ratson, favor or good will, and translates
   the words thus: "Like a shield of good will, thou wilt stand guard
   around him." The reading of the Septuagint is the same: Os hoplo
   eudokias, as with a shield of good will. The word ZJN+H+ tsinah, means
   that kind of shield, from the middle of which there arose a large boss,
   surmounted by a dagger and which was highly useful both as a defensive
   and an offensive weapon in ancient warfare.
     __________________________________________________________________

   [64] "Qu'il appelle Heritages." -- Fr.

   [65] "Mais pource que je n'approuve point ce que devinent plusieurs
   parlans comme par enigmes sur ces inscriptions des Pseaumes." -- Fr.
     __________________________________________________________________

   PSALM 6.

   David, being afflicted by the hand of God, acknowledges that he had
   provoked the Divine wrath by his sins, and, therefore, in order to
   obtain relief, he prays for forgiveness. At the same time, he regrets,
   that by being taken out of the world, he would be deprived of an
   opportunity of praising God. Then, having obtained confidence, he
   celebrates the grace of God, and directs his discourse to his enemies,
   who triumphed over his calamities.

   To the chief musician on Neginoth, upon the eighth. A song of David.

   The name of Song shows that David composed this psalm, in which he
   describes the passionate workings of his grief in the time of his
   troubles after he had obtained deliverance from the evils which he
   deplores. What the kind of chastisement was of which he speaks is
   uncertain. Those who restrict it to bodily disease do not adduce in
   support of their opinion any argument of sufficient weight. They insist
   on the word #M+L+, amal, which occurs in verse third, where he says, "I
   am weak," which indeed signifies to be sick; but it is more probable
   that it is here used metaphorically. They allege that Hezekiah, after
   his recovery from sickness, sung in the same strains as are here
   recorded, concerning death. But in ^<19B601>Psalm 116, where no
   mention is made of bodily disease, the same complaint is uttered by the
   Psalmist in the name of the whole Church. We can, indeed, gather from
   these words that the life of David was in the utmost danger, but it may
   have been some other kind of affliction than bodily sickness under
   which he labored. We may, therefore, adopt this as the more certain
   interpretation, that he had been stricken by some severe calamity, or
   that some punishment had been inflicted upon him, which presented to
   his view on every side only the shadow of death. It ought also to be
   considered, that this psalm was not composed at the very time when he
   presented to God the prayers recorded in it; but that the prayers which
   he had meditated and uttered in the midst of his dangers and sadness
   were, after he had obtained respite, committed to writing. This
   explains why he joins the sorrow with which he certainly had struggled
   for a time with the joy which he afterwards experienced. With respect
   to the word eighth, as we have before said that N+G+J+N+W+T+, Neginoth,
   signifies a musical instrument, I do not know whether it would be
   correct to say, that it was a harp of eight strings. I am rather
   inclined to the opinion that it refers to the tune, and points out the
   particular kind of music to which the psalm was to be sung. [81]
   However, in a matter so obscure and of so little importance I leave
   every one at liberty to form his own conjecture.
     __________________________________________________________________

   Psalm 6:1

   1. Jehovah, rebuke me not in thine anger, and chastise me not in thine
   indignation.


   The calamity which David now experienced had, perhaps, been inflicted
   by men, but he wisely considers that he has to deal with God. Those
   persons are very unsuitably exercised under their afflictions who do
   not immediately take a near and a steady view of their sins, in order
   thereby to produce the conviction that they have deserved the wrath of
   God. And yet we see how thoughtless and insensible almost all men are
   on this subject; for while they cry out that they are afflicted and
   miserable, scarcely one among a hundred looks to the hand which
   strikes. From whatever quarter, therefore, our afflictions come, let us
   learn to turn our thoughts instantly to God, and to acknowledge him as
   the Judge who summons us as guilty before his tribunal, since we, of
   our own accord, do not anticipate his judgment. But as men, when they
   are compelled to feel that God is angry with them, often indulge in
   complaints full of impiety, rather than find fault with themselves and
   their own sins, it is to be particularly noticed that David does not
   simply ascribe to God the afflictions under which he is now suffering,
   but acknowledges them to be the just recompense of his sins. He does
   not take God to task as if he had been an enemy, treating him with
   cruelty without any just cause; but yielding to him the right of
   rebuking and chastening, he desires and prays only that bounds may be
   set to the punishment inflicted on him. By this he declares God to be a
   just Judge in taking vengeance on the sins of men. [82] But as soon as
   he has confessed that he is justly chastised, he earnestly beseeches
   God not to deal with him in strict justice, or according to the utmost
   rigour of the law. He does not altogether refuse punishment, for that
   would be unreasonable; and to be without it, he judged would be more
   hurtful than beneficial to him: but what he is afraid of is the wrath
   of God, which threatens sinners with ruin and perdition. To anger and
   indignation David tacitly opposes fatherly and gentle chastisement, and
   this last he was willing to bear. We have a similar contrast in the
   words of Jeremiah, (Jeremiah 10:24,) "O Lord," says he, "correct me,
   but with judgment; not in thine anger." God is, indeed, said to be
   angry with sinners whenever he inflicts punishment upon them, but not
   in the proper and strict sense, inasmuch as he not only mingles with it
   some of the sweetness of his grace to mitigate their sorrow, but also
   shows himself favorable to them, in moderating their punishment, and in
   mercifully drawing back his hand. But, as we must necessarily be
   stricken with terror whenever he shows himself the avenger of
   wickedness, it is not without cause that David, according to the sense
   of the flesh, is afraid of his anger and indignation. The meaning
   therefore is this: I indeed confess, O Lord, that I deserve to be
   destroyed and brought to nought; but as I would be unable to endure the
   severity of thy wrath, deal not with me according to my deserts, but
   rather pardon my sins, by which I have provoked thine anger against me.
   As often, then, as we are pressed down by adversity, let us learn, from
   the example of David, to have recourse to this remedy, that we may be
   brought into a state of peace with God; for it is not to be expected
   that it can be well or prosperous with us if we are not interested in
   his favor. Whence it follows, that we shall never be without a load of
   evils, until he forgive us our sins.
     __________________________________________________________________

   [82] "En faisant vengence des forfaits des hommes." -- Fr.
     __________________________________________________________________

   Psalm 6:2-3

   2. Have mercy upon me, O Jehovah, for I am weak; heal me, O Jehovah,
   for my bones are afraid. 3. And my soul is exceedingly troubled; [83]
   and thou, O Jehovah, how long? [84]


   2. Have mercy upon me. As he earnestly calls upon God to be merciful to
   him, it is from this the more clearly manifest, that by the terms anger
   and indignation he did not mean cruelty or undue severity, but only
   such judgment as God executes upon the reprobate, whom he does not
   spare in mercy as he does his own children. If he had complained of
   being unjustly and too severely punished, he would now have only added
   something to this effect: Restrain thyself, that in punishing me thou
   mayest not exceed the measure of my offense. In betaking himself,
   therefore, to the mercy of God alone, he shows that he desires nothing
   else than not to be dealt with according to strict justice, or as he
   deserved. In order to induce God to exercise his forgiving mercy
   towards him, he declares that he is ready to fail: Have mercy upon me,
   O Jehovah, for I am weak As I have said before, he calls himself weak,
   not because he was sick, but because he was cast down and broken by
   what had now befallen him. And as we know that the design of God in
   inflicting punishment upon us, is to humble us; so, whenever we are
   subdued under his rod, the gate is opened for his mercy to come to us.
   Besides, since it is his peculiar office to heal the diseased to raise
   up the fallen, to support the weak, and, finally, to give life to the
   dead; this, of itself, is a sufficient reason why we should seek his
   favor, that we are sinking under our afflictions.

   After David has protested that he placed his hope of salvation in the
   mercy of God alone, and has sorrowfully set forth how much he is
   abased, he subjoins the effect which this had in impairing his bodily
   health, and prays for the restoration of this blessing: Heal me, O
   Jehovah And this is the order which we must observe, that we may know
   that all the blessings which we ask from God flow from the fountain of
   his free goodness, and that we are then, and then only, delivered from
   calamities and chastisements, [85] when he has had mercy upon us. --
   For my bones are afraid This confirms what I have just now observed,
   namely, that, from the very grievousness of his afflictions, he
   entertained the hope of some relief; for God, the more he sees the
   wretched oppressed and almost overwhelmed, is just so much the more
   ready to succor them. He attributes fear to his bones, not because they
   are endued with feeling, but because the vehemence of his grief was
   such that it affected his whole body. He does not speak of his flesh,
   which is the more tender and susceptible part of the corporeal system,
   but he mentions his bones, thereby intimating that the strongest parts
   of his frame were made to tremble for fear. He next assigns the cause
   of this by saying, And my soul is greatly afraid. The connective
   particle and, in my judgment, has here the meaning of the causal
   particle for, as if he had said, so severe and violent is the inward
   anguish of my heart, that it affects and impairs the strength of every
   part of my body. I do not approve of the opinion which here takes soul
   for life, nor does it suit the scope of the passage.

   3. And thou, O Jehovah, how long? This elliptical form of expression
   serves to express more strongly the vehemence of grief, which not only
   holds the minds of men bound up, but likewise their tongues, breaking
   and cutting short their speech in the middle of the sentence. The
   meaning, however, in this abrupt expression is doubtful. Some, to
   complete the sentence, supply the words, Wilt thou afflict me, or
   continue to chasten me? Others read, How long wilt thou delay thy
   mercy? But what is stated in the next verse shows that this second
   sense is the more probable, for he there prays to the Lord to look upon
   him with an eye of favor and compassion. He, therefore, complains that
   God has now forsaken him, or has no regard to him, just as God seems to
   be far of from us whenever his assistance or grace does not actually
   manifest itself in our behalf. God, in his compassion towards us,
   permits us to pray to him to make haste to succor us; but when we have
   freely complained of his long delay, that our prayers or sorrow, on
   this account, may not pass beyond bounds we must submit our case
   entirely to his will, and not wish him to make greater haste than shall
   seem good to him.
     __________________________________________________________________

   [83] Or greatly terrified. This is a very correct rendering of the
   original words N+B+H+L+H+ M+#D+; nibhalah meod: and they are very like
   those uttered by the Savior in his agony, "My soul is exceeding
   sorrowful, even unto death."

   [84] "Mais toy, Seigneur, jusques a quand m'affligeras-tu?" -- Fr. "But
   thou, O Lord, how long wilt thou afflict me?"

   [85] "Des maux et chastiemens." -- Fr.
     __________________________________________________________________

   Psalm 6:4-5

   4. Return, O Lord, deliver my soul; save me for thy mercy's sake. 5.
   For in death there is no remembrance of thee; and in the grave who
   shall acknowledge thee? [86]


   4. Return, O Lord. In the preceding verses the Psalmist bewailed the
   absence of God, and now he earnestly requests the tokens of his
   presence, for our happiness consists in this, that we are the objects
   of the Divine regard, but we think he is alienated from us, if he does
   not give us some substantial evidence of his care for us. That David
   was at this time in the utmost peril, we gather from these words, in
   which he prays both for the deliverance of his soul, as it were, from
   the jaws of death, and for his restoration to a state of safety. Yet no
   mention is made of any bodily disease, and, therefore, I give no
   judgment with respect to the kind of his affliction. David, again,
   confirms what he had touched upon in the second verse concerning the
   mercy of God, namely, that this is the only quarter from which he hopes
   for deliverance: Save me for thy mercy's sake Men will never find a
   remedy for their miseries until, forgetting their own merits, by
   trusting to which they only deceive themselves, they have learned to
   betake themselves to the free mercy of God.

   5. For in death there is no remembrance of thee. After God has bestowed
   all things freely upon us, he requires nothing in return but a grateful
   remembrance of his benefits. To this gratitude reference is made when
   David says, that there will be no remembrance of God in death, nor any
   celebration of his praise in the grave His meaning is, that if, by the
   grace of God, he shall be delivered from death, he will be grateful for
   it, and keep it in remembrance. And he laments, that if he should be
   removed out of the world, he would be deprived of the power and
   opportunity of manifesting his gratitude, since in that case he would
   no longer mingle in the society of men, there to commend or celebrate
   the name of God. From this passage some conclude, that the dead have no
   feeling, and that it is wholly extinct in them; but this is a rash and
   unwarranted inference, for nothing is here treated of but the mutual
   celebration of the grace of God, in which men engage while they
   continue in the land of the living. We know that we are placed on the
   earth to praise God with one mind and one mouth, and that this is the
   end of our life. Death, it is true, puts an end to such praises; but it
   does not follow from this, that the souls of the faithful, when
   divested of their bodies, are deprived of understanding, or touched
   with no affection towards God. It is also to be considered, that, on
   the present occasion, David dreaded the judgment of God if death should
   befall him, and this made him dumb as to singing the praises of God. It
   is only the goodness of God sensibly experienced by us which opens our
   mouth to celebrate his praise; and whenever, therefore, joy and
   gladness are taken away, praises also must cease. It is not then
   wonderful if the wrath of God, which overwhelms us with the fear of
   eternal destruction, is said to extinguish in us the praises of God.

   From this passage, we are furnished with the solution of another
   question, why David so greatly dreaded death, as if there had been
   nothing to hope for beyond this world. Learned men reckon up three
   causes why the fathers under the law were so much kept in bondage by
   the fear of death. The first is, because the grace of God, not being
   then made manifest by the coming of Christ, the promises, which were
   obscure, gave them only a slight acquaintance with the life to come.
   The second is, because the present life, in which God deals with us as
   a Father, is of itself desirable. And the third, because they were
   afraid lest, after their decease, some change to the worse might take
   place in religion. But to me these reasons do not appear to be
   sufficiently solid. David's mind was not always occupied by the fear he
   now felt; and when he came to die, being full of days and weary of this
   life, he calmly yielded up his soul into the bosom of God. The second
   reason is equally applicable to us at the present day, as it was to the
   ancient fathers, inasmuch as God's fatherly love shines forth towards
   us also even in this life, and with much more illustrious proofs than
   under the former dispensation. But, as I have just observed, I consider
   this complaint of David as including something different, namely, that
   feeling the hand of God to be against him, and knowing his hatred of
   sin, [87] he is overwhelmed with fear and involved in the deepest
   distress. The same may also be said of Hezekiah, inasmuch as he did not
   simply pray for deliverance from death, but from the wrath of God,
   which he felt to be very awful, (Isaiah 38:3.)
     __________________________________________________________________

   [86] "Car il n'est fait nulle mention de toy en la mort: qui est-ce qui
   to louera au sepulcher?" -- Fr. "For there is no mention made of thee
   in death; and who shall praise thee in the grave?"

   [87] "Ascavoir que sentant la main de Dieu contraire, veu qu'il
   l'advertissoit de sa vengence contre le peche." -- Fr.
     __________________________________________________________________

   Psalm 6:6-7

   6. I have become wearied in my groaning; I make my bed to swim [88]
   every night; I water my couch with my tears. 7. Mine eye hath waxed dim
   for vexation; it hath waxed old among my persecutors.


   These forms of expression are hyperbolical, but it must not be imagined
   that David, after the manner of poets, exaggerates his sorrow; [89] but
   he declares truly and simply how severe and bitter it had been. It
   should always be kept in mind, that his affliction did not proceed so
   much from his having been severely wounded with bodily distress; but
   regarding God as greatly displeased with him, he saw, as it were, hell
   open to receive him; and the mental distress which this produces
   exceeds all other sorrows. Indeed, the more sincerely a man is devoted
   to God, he is just so much the more severely disquieted by the sense of
   his wrath; and hence it is that holy persons, who were otherwise endued
   with uncommon fortitude, have showed in this respect the greatest
   softness and want of resolution. And nothing prevents us at this day
   from experiencing in ourselves what David describes concerning himself
   but the stupidity of our flesh. Those who have experienced, even in a
   moderate degree, what it is to contend with the fear of eternal death,
   will be satisfied that there is nothing extravagant in these words. Let
   us, therefore, know that here David is represented to us as being
   afflicted with the terrors of his conscience, [90] and feeling within
   him torment of no ordinary kind, but such as made him almost faint
   away, and lie as if dead. With respect to the words, he says, Mine eye
   hath waxed dim; for grief of mind easily makes its way to the eyes, and
   from them very distinctly shows itself. As the word E+T+Q+ athak, which
   I have translated it hath waxed old, sometimes signifies to depart from
   one's place, some expound it, that the goodness of his eyesight was
   lost, and his sight, as it were, had vanished. Others understand by it
   that his eyes were hidden by the swelling which proceeds from weeping.
   The first opinion, however, according to which David complains of his
   eyes failing him, as it were, through old age, appears to me the more
   simple. As to what he adds, every night, we learn from it that he was
   almost wholly wasted away with protracted sorrow, and yet all the while
   never ceased from praying to God.
     __________________________________________________________________

   [88] "Je baigne ma couche. -- Fr. "I soak my couch." "Ou, je fay
   nager." -- Fr. marg. "or, I make to swim."

   [89] "II ne taut pas penser toutesfois que David amplifie sa tristesse
   a la facon des Poetes." -- Fr.

   [90] "Des frayeurs de la morte." -- Fr. "With the terrors of death."
     __________________________________________________________________

   Psalm 6:8-10

   8. Depart from me, all ye workers of iniquity; for the Lord hath heard
   the voice of my weeping. 9. The Lord hath heard my supplication; the
   Lord will receive [91] my prayer. 10. Let all mine enemies be put to
   shame and greatly confounded; let them turn back, and be ashamed
   suddenly. [92]


   After David has disburdened his griefs and troubles into the bosom of
   God, he now, as it were, assumes a new character. And, without doubt,
   he had been afflicted with long-continued despondency of spirit before
   he could recover himself, and attain to such a degree of assurance as
   he here displays; [93] for we have already seen that he had spent many
   nights in continual weeping. Now, the more he had been distressed and
   wearied by the long delay of his deliverance, with so much the more
   alacrity does he stir up himself to sing of victory. Directing his
   discourse against his adversaries, he represents it as not the least
   part of his temptations that ungodly men triumphed over him, and
   derided him as lost, and in a hopeless condition; for we know with what
   insolence their pride and cruelty magnify themselves against the
   children of God, when they see them oppressed under the cross. And to
   this Satan moves them, in order to drive the faithful to despair, when
   they see their hope made the subject of mockery. This passage teaches
   us, that the grace of God is the only light of life to the godly; and
   that, as soon as He has manifested some token of his anger, they are
   not only greatly afraid, but also, as it were, plunged into the
   darkness of death; while, on the other hand, as soon as they discover
   anew that God is merciful to them, they are immediately restored to
   life. David, it is to be noticed, repeats three times that his prayers
   were heard, by which he testifies that he ascribes his deliverance to
   God, and confirms himself in this confidence, that he had not betaken
   himself to God in vain. And if we would receive any fruit from our
   prayers, we must believe that God's ears have not been shut against
   them. By the word weeping, [94] he not only indicates vehemence and
   earnestness, but also intimates that he had been wholly occupied in
   mourning and sorrowful lamentations. The confidence and security which
   David takes to himself from the favor of God ought also to be noticed.
   From this, we are taught that there is nothing in the whole world,
   whatever it may be, and whatever opposition it may make to us, [95]
   which we may not despise, if we are fully persuaded of our being
   beloved by God; and by this also we understand what his fatherly love
   can do for us. By the adverb suddenly, he signifies, that when there is
   apparently no means of delivering the faithful from affliction, and
   when all seems desperate or hopeless, then they are delivered by the
   power of God contrary to all expectation. When God suddenly changes
   men's afflicted condition into one of joy and happiness, he thereby
   manifests more illustriously his power, and makes it appear the more
   wonderful.
     __________________________________________________________________

   [91] "A receu." -- Fr. "Hath received." This is the rendering which is
   adopted in all the ancient versions, although the Hebrew verb is in the
   future tense.

   [92] "En un moment." -- Fr. "In a moment."

   [93] "Avant que pouvoir se relever et venir a sentir telle asseurance
   qu'il monstre yci." -- Fr.

   [94] "The voice of my weeping, my loud weeping." says Hengstenberg, and
   then he adds, quoting from Roberts' Orient. Illustr. of the Sacred
   Scrip., "Silent grief is not much known in the East. Hence, when the
   people speak of lamentation, they say, Have I not heard the voice of
   his mourning?"

   [95] "Qu'il n'y a rien en tout le monde qui se dresse contre nous." --
   Fr.
     __________________________________________________________________

   [81] Sheminith, or the eighth, "is thought to be the shrillest or
   loftiest note, as Alomoth is the lowest; of which see 1 Chronicles
   15:20, 21. But all this is only conjecture; and the Jews themselves
   have no certain knowledge of their ancient music, and of the
   signification of the terms belonging to it." -- Poole's Annotations.
     __________________________________________________________________

   PSALM 7

   David, loaded with unjust calumny, calls upon God to be his advocate
   and defender, and commits his innocence to the Divine protection. In
   the first place, he protests that his conscience did notaccuse him of
   the wickedness laid to his charge. Secondly, he shows how greatly it
   concerns the glory of God that he should execute judgment against the
   ungodly. Thirdly, to inspire his mind with confidence, he seriously
   reflects upon the goodness and righteousness of God, and sets before
   him the divine promises. Lastly, as if he had obtained the desire of
   his heart, he derides the folly and the vain attempts of his enemies;
   or rather, depending upon the aid of God, he assures himself that all
   their endeavours against him shall turn to their own destruction.

   Shiggaion of David, which he sung unto Jehovah,
   upon the words of Cush the Benjamite.

   With respect to the word Shiggaion, the Jewish interpreters are not
   agreed. Some understand it to mean a musical instrument. To others it
   seems to be a tune to which a song is set. Others suppose it to have
   been the beginning of a common song, to the tune of which David wished
   this psalm to be sung. Others translate the Hebrew word, delight, or
   rejoicing. [96] The second opinion appears to me the most probable,
   namely, that it was some kind of melody or song, as if one should term
   it Sapphic or Phaleucian verse. [97] But I do not contend about a
   matter of so small importance. Again, the psalm is said to have been
   composed upon the words of Cush. I cannot subscribe to the
   interpretation, (although it is the commonly received one,) that words
   here mean affairs, or business. To put word for a matter, or an affair,
   is, I allow, a common form of speech among the Jews; but as David a
   little after declares that he was falsely accused of some crime, I
   doubt not but he here speaks of the accusation or calumny itself, of
   which, as I judge, Cush, some one of Saul's kindred, was the author,
   or, at least, the instrument who preferred and circulated it. The
   opinion of some who say that Saul is here spoken of under a fictitious
   name, is not supported by any argument of sufficient weight. According
   to them, David avoided calling him by his own name, in order to spare
   the royal dignity. David, I admit, had great reverence for the holy
   anointing; but as he expressly names Saul in other places where he
   reprehends him not less severely, and paints him in colours no less
   black than he does in this psalm, why should he suppress his name here,
   and not in these passages? In my opinion, therefore, he here expresses
   by his proper name, and without figure, a wicked accuser, who had
   excited hatred against him by falsely charging him with some crime, and
   who had either been bribed by the king to do this, or, currying the
   royal favour, had calumniated David of his own accord; for David, we
   know, was very much slandered, as if he had been ungrateful and
   treacherous towards the king, his father-in-law. Saul, indeed, belonged
   to the tribe of Benjamin. We do not, however, think that he is the
   person here mentioned, but that it was one of Saul's relations, one who
   belonged to the same tribe with him, who falsely accused David.
     __________________________________________________________________

   Psalm 7:1-2

   1. O Jehovah, my God, in thee do I trust: save me from all them that
   persecute me, and deliver me. 2. Lest he seize upon my soul as a lion,
   and tear it in pieces, while there is none to deliver it.


   At the commencement of the psalm, David speaks of having many enemies,
   and in the second verse he specifies some one in the singular number.
   And certainly, since the minds of all men were inflamed against him, he
   had very good reason for praying to be delivered from all his
   persecutors. But as the wicked cruelty of the king, like a firebrand,
   had kindled against him, though an innocent person, the hatred of the
   whole people, he had good reason also for turning his pen particularly
   against him. Thus, in the first verse, he describes the true character
   of his own circumstances--he was a persecuted man; and, in the second
   verse, the fountain or cause of the calamity he was enduring. There is
   great emphasis in these words which he uses in the beginning of the
   Psalms O Jehovah my Godly in thee do I trust. The verb, it is true, is
   in the past tense in the Hebrew; and, therefore, if literally
   translated, the reading would be, In thee have I trusted; but as the
   Hebrews often take one tense for another, [98] I prefer to translate it
   in the present, In thee I do trust, especially since it is abundantly
   evident that a continued act, as it is termed, is denoted. David does
   not boast of a confidence in God, from which he had now fallen, but of
   a confidence which he constantly entertained in his afflictions. And
   this is a genuine and an undoubted proof of our faith, when, being
   visited with adversity, we, notwithstanding, persevere in cherishing
   and exercising hope in God. From this passage, we also learn that the
   gate of mercy is shut against our prayers if the key of faith do not
   open it for us. Nor does he use superfluous language when he calls
   Jehovah his own God; for by setting up this as a bulwark before him, he
   beats back the waves of temptations, that they may not overwhelm his
   faith. In the second verses by the figure of a lion, he represents in a
   stronger light the cruelty of Saul, as an argument to induce God to
   grant him assistance, even as he ascribes it to Him as his peculiar
   province to rescue his poor sheep from the jaws of wolves.
     __________________________________________________________________

   [98] "Mais pource que les Hebrieux prenent souvent un temps pour
   l'autre."--Fr.
     __________________________________________________________________

   Psalm 7:3-5

   3. O Jehovah, my God, if I have done this thing, if there be iniquity
   in my hands: 4 If I have rewarded evil to him that was at peace with
   me, and have not delivered him that persecuted me without cause: 5. Let
   the enemy pursue my soul and take it; and let him throw down my life to
   the ground, [99] and hold down [100] my glory in the dust. Selah.


   3 O Jehovah my God Here David, to induce God to show him favour,
   protests that he is molested unjustly, and without being guilty of any
   crime. To give his protestation the greater weight, he uses an
   imprecation. If he has done any wrong, he declares his readiness to
   bear the blame; yea, he offers to endure the severest punishment, if he
   is not altogether innocent of the crime of which all men thought him
   almost convicted. And by entreating God to succour him upon no other
   condition than this, that his integrity should upon trial be found to
   be untarnished, he teaches us, by his example, that as often as we have
   recourse to God, we must make it our first care to be well assured in
   our own consciences with respect to the righteousness of our cause; for
   we do him great wrong if we wish to engage him as the advocate and
   defender of a bad cause. The pronoun this shows that he speaks of a
   thing which was generally known; whence we may conclude, that the
   slander which had been raised by Cush was spread far and wide. And as
   David was condemned, by the false reports and unrighteous judgments
   which men advanced against him, and saw no remedy on earth, he betakes
   himself to the judgment-seat of God, and contents himself with
   maintaining his innocence before the heavenly Judge; an example which
   all the godly should imitate, in order that, in opposition to the
   slanderous reports which are spread against them, they may rest
   satisfied with the judgment of God alone. He next declares more
   distinctly, that he had committed no crime. And in the fourth verse, he
   mentions two particulars in self-vindication; first, That he had done
   no wrong to any one; and, secondly, That he had rather endeavoured to
   do good to his enemies, by whom notwithstanding he had been injured
   without any just cause. I, therefore, explain the fourth verse thus: If
   I have wronged any man that was at peace with me, and have not rather
   succoured the unworthy, who persecuted me without a cause, etc. Since
   David was hated of almost all men, as if ambition to reign had impelled
   him perfidiously to rise up in rebellion against Saul, and to lay
   snares for the monarch to whom he was bound by the oath of allegiances
   [101] in the first part of the verse, he clears himself of such a foul
   slander. The reason, perhaps, why he calls Saul him that was at peace
   with him is, that on account of his royal dignity his person ought to
   be sacred, and secure from danger, [102] so that it should be unlawful
   to make any hostile attempt against him. This phrase, however, may be
   understood generally, as if he had said, No one who has meekly
   restrained himself from injuring me, and has conducted himself kindly
   towards me, can with truth complain that I have ever injured him in a
   single instance. And yet it was the general persuasion, that David, in
   the midst of peace, had stirred up great confusion, and caused war.
   From this it is just so much the more manifest, that David, provided he
   enjoyed the approbation of God, was contented with the consolation
   arising from this, though he should have comfort from no other source.

   In the second clause of the fourth verse, he proceeds farther, and
   states, that he had been a friend, not only to the good, but also to
   the bad, and had not only restrained himself from all revenge, but had
   even succoured his enemies, by whom he had been deeply and cruelly
   injured. It would certainly not be very illustrious virtue to love the
   good and peaceable, unless there were joined to this self-government
   and gentleness in patiently bearing with the bad. But when a man not
   only keeps himself from revenging the injuries which he has received,
   but endeavours to overcome evil by doing good, he manifests one of the
   graces of a renewed and sanctified nature, and in this way proves
   himself to be one of the children of God; for such meekness proceeds
   only from the Spirit of adoption. With respect to the words: as the
   Hebrew word X+L+Zj chalats, which I have translated to delivers
   signifies to divide and to separate, some, to prevent the necessity of
   supplying any word to make out the sense, [103] thus explain the
   passage, If I have withdrawn myself from my persecutors, in order not
   to succour them. The other interpretation, however, according to which
   the verb is rendered to deliver or rescue from danger, is more
   generally received; because the phrase, to separate or set aside, is
   applied to those things which we wish to place in safety. And thus the
   negative word not must be supplied, an omission which we will find not
   unfrequently occurring in The Psalms.

   5 Let mine enemy pursue It is a striking proof of the great confidence
   which David had in his own integrity, when he is willing to endure any
   kind of punishment, however dreadful, provided he should be found
   guilty of any crime. If we could bring a good conscience like this
   before God, his hand would be more quickly stretched forth to afford us
   immediate assistance. But as it often happens that those who molest us
   have been provoked by us, or that we burn with the desire of revenge
   when offended, we are unworthy of receiving succour from God; yea, our
   own impatience shuts the gate against our prayers. In the first place,
   David is prepared to be given over to the will of his enemies, that
   they may seize his life, and throw it down to the ground; and then to
   be publicly exhibited as an object of their mockery, so that, even
   after he is dead, he may lie under eternal disgrace. Some think that
   the K+B+W+D+ kebod, which we have translated glory, is here to be taken
   for life, and thus there will be three words, soul, life, glory,
   signifying the same thing. But it appears to me, that the meaning of
   the passage will be fuller if we refer the word glory to his memory, or
   his good name, as if he had said, Let my enemy not only destroy me,
   but, after having put me to death, let him speak of me in the most
   reproachful terms, so that my name may be buried in mire or filth.
     __________________________________________________________________

   [99] "Et foulle ma vie en terre."--Fr. "And let him trample my life on
   the ground."

   [100] "Et qu'il mette."--Fr. "And lay."

   [101] "Apres luy avoir fait le serment."--Fr. "After having sworn the
   oath of allegiance to him."

   [102] "Pource que le nom et titre royal luy devoit estre une sauvegarde
   et le tenir en seurete."--Fr. "Because the royal name and title ought
   to be to him a safeguard, and secure the safety of his person."

   [103] In the clause, "And have NOT delivered him that persecuted me
   without cause," the word not is a supplement, there being nothing for
   it in the Hebrew text.
     __________________________________________________________________

   Psalm 7:6-8

   6. Arise, O Jehovah, in thine anger, lift up thyself against the rage
   of mine enemies; and awake thou for me to the judgment which thou hast
   ordained. [104] 7. And then the assembly of peoples [or nations] shall
   compass thee about: and on account of this, return thou on high. 8.
   Jehovah shall judge the peoples, [or nations:] judge me, O Jehovah,
   according to my righteousness, and according to the integrity that is
   in me.


   6 Arise, O Jehovah David here sets the anger of God in opposition to
   the rage of his enemies; and when we are in similar circumstances we
   should act in the same manner. When the ungodly are inflamed against
   us, and cast forth their rage and fury to destroy us, we ought humbly
   to beseech God to be inflamed also on his side; in other words, to show
   in truth that he has, no less zeal and power to preserve us, than they
   have inclination to destroy us. The word, Arise, is taken in a
   figurative sense, for to ascend into a judgment-seat, or rather to
   prepare one's self to make resistance; and it is here applied to God,
   because, while he delays to succour us, we are very apt to think him
   asleep. Accordingly, David also, a little after, beseeches him to
   awake; for it seemed on the part of God something like the
   forgetfulness of sleep to give no assistance to an individual who was
   so much afflicted and oppressed on all hands.

   In the end of the verse he shows that he asks nothing but what is
   according to the appointment of God. And this is the rule which ought
   to be observed by us in our prayers; we should in every thing conform
   our requests to the divine will, as John also instructs us, (1 John
   5:14.) And, indeed, we can never pray in faith unless we attend, in the
   first place, to what God commands, that our minds may not rashly and at
   random start aside in desiring more than we are permitted to desire and
   pray for. David, therefore, in order to pray aright, reposes himself on
   the word and prose mise of God; and the import of his exercise is this:
   Lord, I am not led by ambition, or foolish headstrong passion, or
   depraved desire, inconsiderately to ask from thee whatever is pleasing
   to my flesh; but it is the clear light of thy word which directs me,
   and upon it I securely depend. Since God, of his own good pleasure, had
   called him to be one day king, it belonged to him to defend and
   maintain the rights of the man whom he had chosen for his servant.
   David's language, therefore, is the same as if he had said, "When I was
   well contented with my humble condition in private life, it was thy
   pleasure to set me apart to the honourable station of being a king;
   now, therefore, it belongs to thee to maintain this cause against Saul
   and his associates who are using their efforts to defeat thy decree in
   making war upon me." The Hebrew word E+W+R+H+, urah, which we have
   rendered awake thou, [105] might also be taken transitively for to
   build up, or to establish the right of David. The sum of the whole,
   however, comes to this, that David, trusting to the call of God,
   beseeches him to stretch forth his hand for his relief. The faithful
   must, therefore, take care not to exceed these bounds, if they desire
   to have God present with them to maintain and preserve them.

   7 And a congregation of peoples Some limit this sentence exclusively to
   the people of Israel, as if David promised that, as soon as he should
   ascend the throne, he would endeavour to reunite together, in the pure
   worship of God, the people who before had been as it were in a state of
   dispersion. Under the reign of Saul, religion had been neglected, or
   such an unrestrained license in wickedness had prevailed, that few paid
   any regard to God. The meaning, therefore, according to these
   expositors, is this: Lord, when thou shalt have constituted me king,
   the whole people, who have so basely gone astray from thee, [106] shall
   return from their wanderings and disorderly courses to thee and to thy
   service, so that all shall know that thou rulest in the midst of them,
   and shall worship thee as their only King. But I am rather inclined to
   view this as language which has a respect in common to many nations.
   David here speaks in high terms of the effects resulting from his
   deliverance, the report of which would be spread far and wide, and his
   words are, as if he had said, "Lord, when thou shalt have put me in
   peaceable possession of the kingdom, this will not only be a benefit
   conferred on me personally, but it will be a common lesson to many
   nations, teaching them to acknowledge thy just judgment, so that they
   shall turn their eyes to thy judgment-seat." [107] David here alludes
   to the practice of a people who surround their king, as in a circle,
   when he holds a solemn assembly. In the same sense, he adds immediately
   after, that God, who, for a time, lay still and kept silence, would
   raise himself on high that not only one or two, but whole nations,
   might behold his glory: And on account of this return thou on high
   [108] There is in these words, a tacit comparison, that although it
   might not be necessary to have a regard to one man alone, it is
   requisite that God should keep the world in the fear and reverence of
   his judgment.

   8 Jehovah shall judge the nations This sentence is closely connected
   with the preceding verse. David had prayed God to show himself as judge
   to the nations; and now he takes it for a certain and admitted truth,
   that it is the peculiar office of God to judge the nations: for the
   word put in the future tense, and rendered shall judge, denotes here a
   continued act; and this is the signification of the future tense in
   general sentences. Besides, he does not here speak of one nation only,
   but comprehends all nations. As he acknowledges God to be the judge of
   the whole world, he concludes a little after from this, that he will
   maintain his cause and right. And as often as we seem to be forsaken
   and oppressed, we should recall this truth to our remembrance, that as
   God is the governor of the world, it is as utterly impossible for him
   to abdicate his office as to deny himself. From this source there will
   flow a continual stream of comfort, although a long succession of
   calamities may press upon us: for from this truth we may assuredly
   conclude, that he will take care to defend our innocence. It would be
   contrary to every principle of just reasoning to supposes that he who
   governs many nations neglects even one man. What happens with respect
   to the judges of this world can never take place with respect to him;
   he cannot, as may be the case with them, be so occupied about great and
   public affairs as to neglect, because unable to attend to them, the
   concerns of individuals. He again brings into new his integrity that he
   may not seem, after the example of hypocrites to make the name of God a
   mere pretext for the better furthering of his own purposes. Since God
   is no respecter of persons, we cannot expect him to be on our side, and
   to favour us, if our cause is not good. But it is asked, how can David
   here boast of his own integrity before God, when in other places he
   deprecates God entering into judgment with him? The answer is easy, and
   it is this: The subject here treated of is not how he could answer if
   God should demand from him an account of his whole life; but, comparing
   himself with his enemies, he maintains and not without cause, that, in
   respect of them, he was righteous. But when each saint passes under the
   review of God's judgment, and his own character is tried upon its own
   merits, the matter is very different, for then the only sanctuary to
   which he can betake himself for safety, is the mercy of God.
     __________________________________________________________________

   [104] Street's rendering is, "And exert in my favour the judgment thou
   hast ordained."

   [105] "Lequel nous avons traduit Veille."--Fr.

   [106] "Tout le peuple qui s'estoit ainsi vilenement destourne de
   toy."--Fr.

   [107] "Mais ce sera un enseignement commun a plusieurs peuples, pour
   recognoistre ton juste jugement, tellement qu'ils dresseront les yeux
   vers ton siege judicial."--Fr.

   [108] Fry reads, "And over it resume thy high tribunal." He supposes
   that the word E+L+J+H+, aleha, which Calvin has rendered on account of
   this, may be understood, "concerning this affair," and gives the
   following paraphrase: "Resume thy judgment-seat, in order to
   investigate the cause in which I have been prejudged by the adversary."
     __________________________________________________________________

   Psalm 7:9-11

   9. Let the malice of the wicked come to an end I beseech thee and
   direct thou the righteous: for God who is righteous, proves [or
   searches] the hearts and the reins. 10. My defense [or shield] is in
   God, who saves the upright in heart. 11. God judgeth the righteous, and
   him who despiseth God, daily.


   9 Let the malice of the wicked come to an endow I beseech thee. David,
   in the first place, prays that God would restrain the malice of his
   enemies, and bring it to an end; from which it follows, that his
   affliction had been of long duration. Others suppose that this is
   rather a dreadful imprecation, and they explain the Hebrew word G+M+R+,
   gamar, somewhat differently. Instead of rendering it to cease, and to
   come to an end, as I have done, they understand it to make to cease,
   which is equivalent to destroy or to consume. [109] Thus, according to
   them, David wishes that God would cause the mischief which the wicked
   devise to fall upon their own heads: Let the wickedness of the wicked
   consume them But, in my opinion, the former interpretation is the more
   simple, namely, that David beseeches God to bring his troubles to a
   termination. Accordingly there follows immediately after the
   corresponding prayer Direct thou the righteous, or establish him; for
   it is of little importance which of these two readings we adopt. The
   meaning is, that God would re-establish and uphold the righteous, who
   are wrongfully oppressed, and thus make it evident that they are
   continued in their estate by the power of God, notwithstanding the
   persecution to which they are subjected.--For God searcheth the hearts
   The Hebrew copulative is here very properly translated by the causal
   particle for, since David, without doubt, adds this clause as an
   argument to enforce his prayer. He now declares, for the third time,
   that, trusting to the testimony of a good conscience, he comes before
   God with confidence; but here he expresses something more than he had
   done before, namely, that he not only showed his innocence, by his
   external conduct, but had also cultivated purity in the secret
   affection of his heart. He seems to set this confidence in opposition
   to the insolence and boasting of his enemies, by whom, it is probable,
   such calumnies had been circulated among the people concerning him, as
   constrained him in his deep affliction to present his heart and reins
   to be tried by God. Perhaps, also, he speaks in this manner, in order
   to divest them of all those plausible but false and deceitful
   pretenses, which they made use of for the purpose of deceiving men, and
   if they succeeded in doing this they were satisfied. [110] He shows
   that, although they might triumph before the world, and receive the
   applause of the multitude, they, nevertheless, gained nothing, inasmuch
   as they would, by and by, have to make their appearance before the
   judgment-seat of God, where the question would not be, What were their
   titles? or, What was the splendour of their actions? but how it stood
   as to the purity of their hearts.

   10. My shield It is not wonderful that David often mingles meditations
   with his prayers, thereby to inspire himself with true confidence. We
   may go to God in prayer with great alacrity; but our fervour, if it
   does not gather new strength, either immediately fails or begins to
   languish. David, therefore, in order to continue in prayer with the
   same ardour of devotion and affection with which he commenced, brings
   to his recollection some of the most common truths of religion, and by
   this means fosters and invigorates his faith. He declares, that as God
   saves the upright in heart, he is perfectly safe under his protection.
   Whence it follows, that he had the testimony of an approving
   conscience. And, as he does not simply say the righteous, but the
   upright in heart, he appears to have an eye to that inward searching of
   the heart and reins mentioned in the preceding verse.

   11 God judgeth the righteous etc. Others read, God is a righteous
   Judge, and God is angry every day. The words will certainly admit of
   this sense; but as the doctrine is fuller according to the first
   reading, I have preferred following it, as I see it is more approved of
   by the most learned divines, and, besides, it is more suitable to the
   subject which David is now considering. As Saul and his accomplices
   had, by their calumnious reports, so far succeeded in their wicked
   design as to have produced a general prejudice against David, so that
   he was condemned by almost the whole people, the holy man supports
   himself from this one consideration, that whatever may be the confusion
   of things in the world, God, notwithstanding, can easily discern
   between the righteous and the wicked. He, therefore, appeals from the
   false judgments of men to Him who can never be deceived. It may,
   however, be asked, How does the Psalmist represent God as judging every
   day, when we see him delaying punishment frequently for a long time?
   The sacred writings certainly most justly celebrate his long-suffering;
   but, although he exercises patience long, and does not immediately
   execute his judgments, yet, as no time passes, yea, not even a day, in
   which he does not furnish the clearest evidence that he discerns
   between the righteous and the wicked, notwithstanding the confusion of
   things in the world, it is certain that he never ceases to execute the
   office of a judge. All who will be at the trouble to open their eyes to
   behold the government of the world, will distinctly see that the
   patience of God is very different from approbation or connivance.
   Surely, then, his own people will confidently betake themselves to him
   every day.
     __________________________________________________________________

   [109] "Les autres estiment plustost que ce soit une vehemente
   imprecation, et exposent ce mot Hebrieu un peu autrement. Car en lieu
   que nous le traduisons Cesser et Prendre fin, ils le prenent pour Faire
   cesser, qui est Destruire et Consumer."--Fr.

   [110] "Il se peut faire aussi qu'il parle ainsi pour oster toutes ces
   belles apparances bien fardees dont ils se servoyent pour abuser les
   hommes et ce leur estoit assez."--Fr.
     __________________________________________________________________

   Psalm 7:12-14

   12. If he turn not, he will whet his sword; he hath bent his bow and
   made it ready. [111] 13. And he hath prepared for [112] the instruments
   of death; he shall make fit his arrows for them that persecute. [113]
   14. Behold, he shall travail to bring forth iniquity; he hath conceived
   wickedness, and he shall bring forth falsehood. [114]


   12 If he turn not These verses are usually explained in two ways. The
   meaning is, that if David's enemies should persevere in their malicious
   designs against him, there is denounced against them the vengeance
   which their obstinate wickedness deserves. Accordingly, in the second
   clause, they supply the name of God,--If he turn not, GOD will whet his
   sword; [115] as if it had been said, If my enemy do not repent, [116]
   he shall, at length, feel that God is completely armed for the purpose
   of maintaining and defending the righteous. If it is understood in this
   sense, the third verse is to be considered as a statement of the cause
   why God will thus equip himself with armour, namely, because the
   ungodly, in conceiving all kinds of mischief, in travailing to bring
   forth wickedness, and in at length bringing forth deceit and falsehood,
   directly assail God, and openly make war upon him. But, in my judgment,
   those who read these two verses in one continued sentence, give a more
   accurate interpretation. I am not, however, satisfied that even they
   fully bring out the meaning of the Psalmist. David, I have no doubt, by
   relating the dreadful attempts of his enemies against him, intended
   thereby to illustrate more highly the grace of God; for when these
   malicious men, strengthened by powerful military forces, and abundantly
   provided with armour, furiously rushed upon him in the full expectation
   of destroying him, who would not have said that it was all over with
   him? Moreover, there is implied in the words a kind of irony, when he
   pretends to be afraid of their putting him to death. They mean the same
   thing as if he had said, "If my enemy do not alter his purpose, or turn
   his fury and his strength in another direction, who can preserve me
   from perishing by his hands? He has an abundant supply of arms, and he
   is endeavouring, by all methods, to accomplish my death." But Saul is
   the person of whom he particularly speaks, and therefore he says, he
   hath made fit his arrows for the persecutors This implies that Saul had
   many agents in readiness who would willingly put forth their utmost
   efforts in seeking to destroy David. The design of the prophet,
   therefore, was to magnify the greatness of the grace of God, by showing
   the greatness of the danger from which he had been delivered by him.
   [117] Moreover, when it is here said, if he do not return, returning
   does not signify repentance and amendment in David's enemy, but only a
   change of will and purpose, as if he had said, "It is in the power of
   my enemy to do whatever his fancy may suggest." [118] Whence it appears
   the more clearly, how wonderful the change was which suddenly followed
   contrary all expectation. When he says that Saul had prepared the
   instruments of death for his bow, he intimates that he was driving
   after no ordinary thing, but was fully determined to wound to death the
   man whom he shot at. Some, referring the Hebrew word D+W+L+Q+J+M%
   doulekim, which we have rendered persecutors, to arrows, have rendered
   it burning, [119] because it has also this signification; [120] but the
   translation which I have given is the more appropriate. David complains
   that he had reason to be afraid, not only of one man, but of a great
   multitude, inasmuch as Saul had armed a powerful body of men to pursue
   and persecute a poor fugitive.

   14 Behold, he shall travail David has hitherto shown how great and
   formidable the danger was which was near him. In this verse, laughing
   to scorn the presumptuous and foolish attempts of Saul, and his
   magnificent preparations, he declares that they had failed of
   accomplishing their object. [121] By the demonstrative adverb Behold,
   he enhances the wonder, inasmuch as such a result fell out, on his part
   altogether unlooked for. Behold, says he, after he has travailed to
   bring forth wickedness, like as he had conceived mischief, at length
   there comes forth only empty wind and vanity, because God frustrated
   his expectations, and destroyed all these wicked attempts. [122]
   Iniquity and mischief are here put for every kind of violence and
   outrage [123] which Saul intended to inflict upon David. Some
   interpreters think that the order of the words is inverted, because
   travailing to bring forth is put before conceiving; but I think that
   the words have their proper place if you explain them thus: Behold, he
   shall travail to bring forth wickedness, for he hath conceived
   mischief; that is to say, as he long ago devised with himself my
   destruction, so he will do his utmost to put his design into execution.
   David afterwards adds, he hath brought forth falsehood This implies
   that Saul had been disappointed in his expectation; as Isaiah, (Isaiah
   26:18,) in like manner, speaks of unbelievers "bringing forth wind,"
   when their success does not correspond to their wicked and presumptuous
   attempts. As often, therefore, as we see the ungodly secretly plotting
   our ruin, let us remember that they speak falsehood to themselves; in
   other words deceive themselves, and shall fail in accomplishing what
   they devise in their hearts. [124] If, however, we do not perceive that
   they are disappointed in their designs until they are about to be
   brought forth, let us not be cast down, but bear it with a spirit of
   patient submission to the will and providence of God.
     __________________________________________________________________

   [111] "Il a ja tendu son arc, et l'a dresse ascavoir pour tirer."--Fr.
   "He hath already bent his bow and made it ready, namely, to shoot." The
   words in italics are supplementary, there being nothing for them in the
   Hebrew text. Calvin, in his French version, has uniformly distinguished
   supplementary words by printing them in smaller characters.

   [112] According to Calvin, the pronoun refers to bow. Fry renders it
   differently. "It is," says he, "literally for himself--for his use. We
   must keep in view the metaphor of the warrior preparing for action."

   [113] "Pour les bailler aux persecuteurs."--Fr. "To give them to the
   persecutors."

   [114] "Car il a conceu meschancete, ou moleste, mais il enfantera
   mensonge." -- Fr. "For he hath conceived wickedness, or mischief, but
   he shall bring forth falsehoods."

   [115] This is the view adopted by Hengstenberg in his excellent
   Commentary on The Psalms. "The apparently coarse manner of expression
   in our text," says he, "representing God as a warrior equipped with
   sword and bow, has besides for its foundation the coarseness of
   sinners, and the weakness of faith on the part of believers, which does
   not direct itself against the visible danger with pure thoughts of
   God's controllable agency, but seeks to clothe those thoughts with
   flesh and blood, and regards the judge as standing over against the
   sinner, man against man, sword against sword."

   [116] "Ne cesse de me poursuyvre." -- Fr. "Do not cease from pursuing
   me."

   [117] "Duquel il avoit este delivre par luy." -- Fr.

   [118] "Au reste, quand il est yci parle de se retourner, ce n'est pas
   pour signifier ce que nous appelons repentance et amendement en son
   ennemi, mais tant seulement une volonte et deliberation diverse; comme
   si'il dit qu'il estoit en la puissance de l'ennemi de parfaire tout ce
   qui luy venoit en la fantasie." -- Fr.

   [119] Those who adopt this rendering, support it from the reading of
   the Septuagint, Vulgate, and Syriac versions, although the Chaldee
   version reads persecuting; and they generally view the 12th and 13th
   verses as a representation of God under the image of a warrior ready to
   shoot his flaming, burning, fiery arrows, against the object to which
   he is opposed." I read W+ZJL+Q+J+M% urentes, inflammatos; the arrows of
   the Almighty, (Deuteronomy 32:24.) Languishments of famine, the
   burnings of the carbuncle, and the bitter pestilence. Schultens,
   (Proverbs 26:23.) Lightnings are also called God's arrows, (Psalm
   18:15,) and represented as the artillery of heaven."--Dr Kennicott's
   note on this place in his Select Passages of the Old Testament.
   Hengstenberg takes the same view. His rendering is, He [that is, God]
   makes his arrows burning. "R+L+Q+, to burn. In sieges it is customary
   to wrap round the arrows burning matter, and to shoot them after being
   kindled."

   [120] "La ou nous avons mis Persecuteurs aucuns le rapportans aux
   fleches, traduissent Ardentes; pource que le mot Hebrieu emporte aussl
   ceste signification."--Fr.

   [121] "Disant que tout cela est alle en fumee." -- Fr. "Saying that the
   whole ended in smoke."

   [122] "Pource que Dieu l'a frustre de son attente et renverse toutes
   ces meschantes entreprises."--Fr.

   [123] "Pour toutes violences et outrages."--Fr.

   [124] "C'est a dire, se decoyvent et ne viendront a bout de ce qu'ils
   couvent en leurs coeurs."--Fr.
     __________________________________________________________________

   Psalm 7:15-16

   15. He hath digged a pit, and hollowed it out; [125] and he hath fallen
   into the ditch which he hath made. 16. His wickedness shall return upon
   his own head, and his violence shall descend upon his own crown.


   Here David says not only that their wicked devices were without
   success, but that, by the wonderful providence of God, the result was
   the very opposite of what had been contemplated. He sets this forth in
   the first place metaphorically, by employing the figure of a pit and a
   ditch; and then he expresses the same thing in simple terms without
   figure, declaring, that the mischief intended for others returned upon
   the head of him who had devised it There is no doubt that it was a
   common proverb among the Jews, He who hath digged a pit falleth into
   it; which they quoted when they meant to say, that wicked and crafty
   men are caught in the snares and traps which they have set for others,
   or that the contrivers of the ruin of others perish by their own
   devices. [126] There is a twofold use of this doctrine: the first
   place, however skilled in craft our enemies may be, and whatever means
   of doing mischief they may have, we must nevertheless look for the
   issue which God here promises, that they shall fall by their own sword.
   And this is not a thing which happens by chance; but God, by the secret
   direction of his own hand, causes the evil which they intend to bring
   upon the innocent to return upon their own heads. In the second place,
   If at any time we are instigated by passion to inflict any injury upon
   our neighbours, or to commit any wickedness, let us remember this
   principle of retributive justice, which is often acted upon by the
   divine government, that those who prepare a pit for others are cast
   into it themselves; and the effect will be, that every one, in
   proportion as he would consult his own happiness and welfare, will be
   careful to restrain himself from doing any injury, even the smallest,
   to another.

   17 I will praise Jehovah according to his righteousness; and I will
   sing to the name of Jehovah, Most High As the design of God in the
   deliverances which he vouchsafes to his servants is, that they may
   render to him in return the sacrifices of praise, David here promises
   that he will gratefully acknowledge the deliverance which he had
   received, and at the same time affirms that his preservation from death
   was the undoubted and manifest work of God. He could not, with truth,
   and from the heart, have ascribed to God the praise of his deliverance,
   if he had not been fully persuaded that he had been preserved otherwise
   than by the power of man. He, therefore, not only promises to exercise
   the gratitude which was due to his deliverer, but he confirms in one
   word what he has rehearsed throughout the psalm, that he is indebted
   for his life to the grace of God, who had not suffered Saul to take it
   from him. The righteousness of God is here to be understood of his
   faithfulness which he makes good to his servants in defending and
   preserving their lives. God does not shut up or conceal his
   righteousness from our view in the secret recesses of his own mind, but
   manifests it for our advantage when he defends us against all wrongful
   violence, delivers us from oppression, and preserves us in safety
   although wicked men make war upon us and persecute us.
     __________________________________________________________________

   [125] Fry, from a comparison of the Hebrew word which Calvin renders
   hollowed it out, with the cognate Arabic words supposes that it means
   "dug it over, so as to cover and hide it." The imagery is taken from
   the common method of catching lions and other wild beasts in the east,
   by digging pits on the spots which they were observed to frequent, and
   covering them slightly over with reeds or small branches of trees.
   Luther's translation of this clause is precisely the same with that of
   Calvin; and, in his Commentary on the place, he well explains the force
   of the expressions of the Psalmist. "See," says he, "how admirably he
   expresses the hot burning fury of the ungodly, not simply declaring, he
   has dug a pit, but adding to this, and hollowed it out. So active and
   diligent are they to have the pit dug and the hole prepared. They try
   every thing, they explore every thing, and not satisfied that they have
   dug a pit, they clear it out and make it deep, as deep as they possibly
   can, that they may destroy and subvert the innocent."

   [126] "Tomboyent au mal qu'ils avoyent brasse."--Fr. "Fall into the
   destruction which they had contrived."
     __________________________________________________________________

   [96] "Delectation, ou Resjouissance."--Fr.

   [97] "Ascavoir que c'a este une espece de melodie ou certain chant,
   comme nous scavons que selon la diversite des nations et langues, il y
   a diverses mesures de vers."--Fr. "Namely, that it was a kind of tune
   or song, as we know, that, according to the diversity of nations and
   languages, there are different measures of verse."
     __________________________________________________________________

   PSALM 8.

   David, reflecting upon God's fatherly beneficence towards mankind, is
   not content with simply giving thanks for it, but is enraptured by the
   contemplation of it.

   To the chief musician upon Hagittith. A song of David.
     __________________________________________________________________

   Psalm 8:1

   1. O Jehovah, our Lord! [127] How wonderful is thy name in all the
   earth, to set [128] thy glory above the heavens!


   Whether G+T+J+T+, Gittith, signifies a musical instrument or some
   particular tune, or the beginning of some famous and well-known song, I
   do not take upon me to determine. Those who think that the psalm is so
   called because it was composed in the city of Gath, give a strained and
   far-fetched explanation of the matter. Of the other three opinions, of
   which I have spoken, it is not of much importance which is adopted. The
   principal thing to be attended to is what the psalm itself contains,
   and what is the design of it. David, it is true, sets before his eyes
   the wonderful power and glory of God in the creation and government of
   the material universe; but he only slightly glances at this subject, as
   it were, in passing, and insists principally on the theme of God's
   infinite goodness towards us. There is presented to us in the whole
   order of nature, the most abundant matter for showing forth the glory
   of God, but, as we are unquestionably more powerfully affected with
   what we ourselves experience, David here, with great propriety,
   expressly celebrates the special favor which God manifests towards
   mankind; for this, of all the subjects which come under our
   contemplation, is the brightest mirror in which we can behold his
   glory. It is, however, strange why he begins the psalm with an
   exclamation, when the usual way is first to give an account of a thing,
   and then to magnify its greatness and excellence. But if we remember
   what is said in other passages of Scripture, respecting the
   impossibility of expressing in words the works of God, we will not be
   surprised that David, by this exclamation, acknowledges himself unequal
   to the task of recounting them. David, therefore, when reflecting on
   the incomprehensible goodness which God has been graciously pleased to
   bestow on the human race, and feeling all his thoughts and senses
   swallowed up, and overwhelmed in the contemplation, exclaims that it is
   a subject worthy of admiration, because it cannot be set forth in
   words. [129] Besides, the Holy Spirit, who directed David's tongue,
   doubtless intended, by his instrumentality, to awaken men from the
   torpor and indifference which is common to them, so that they may not
   content themselves with celebrating the infinite love of God and the
   innumerable benefits which they receive at his hand, in their sparing
   and frigid manner, but may rather apply their whole hearts to this holy
   exercise, and put forth in it their highest efforts. This exclamation
   of David implies, that when all the faculties of the human mind are
   exerted to the utmost in meditation on this subject, [130] they yet
   come far short of it.

   The name of God, as I explain it, is here to be understood of the
   knowledge of the character and perfections of God, in so far as he
   makes himself known to us. I do not approve of the subtle speculations
   of those who think the name of God means nothing else but God himself.
   It ought rather to be referred to the works and properties by which he
   is known, than to his essence. David, therefore, says that the earth is
   full of the wonderful glory of God, so that the fame or renown thereof
   not only reaches to the heavens, but ascends far above them. The verb
   T+N+H+, tenah, has been rendered by some in the preterite tense, hast
   set, but in my judgment, those give a more accurate translation who
   render it in the infinitive mood, to place or to set; because the
   second clause is just an amplification of the subject of the first; as
   if he had said, the earth is too small to contain the glory or the
   wonderful manifestations of the character and perfections of God.
   According to this view, #ShR+, asher, will not be a relative, but will
   have the meaning of the expletive or exegetic particle even, which we
   use to explain what has preceded. [131]
     __________________________________________________________________

   [127] This first word is the incommunicable name of God; the next word,
   #D+N+J+N+W+, Adonenu, our Lord, is derived from the root D+N%, dan,
   which signifies to rule, to judge, to support.

   [128] "Pourceque tu as mis." -- Fr. "Because thou hast set." "Ou, qui
   as mis, ou que de mettre." -- Fr. Marg. "Or, who hast set, or even to
   set."

   [129] "Puisque langue ne bouche ne la scauroit exprimer." -- Fr.
   "Because neither tongue nor mouth can express it."

   [130] "A louer les graces de Dieu." -- Fr. "In praising the grace of
   God."

   [131] "Mais vaudra autant cornroe Que, dont on use pour declarer ce qui
   a preced." -- Fr.
     __________________________________________________________________

   Psalm 8:2

   2. Out of the mouth of babes and sucklings thou hast founded thy
   strength, because of thy adversaries, that thou mightest put to flight
   the enemy and avenger.


   He now enters upon the proof of the subject which he had undertaken to
   discourse upon, [132] declaring, that the providence of God, in order
   to make itself known to mankind, does not wait till men arrive at the
   age of maturity, but even from the very dawn of infancy shines forth so
   brightly as is sufficient to confute all the ungodly, who, through
   their profane contempt of God, would wish to extinguish his very name.
   [133]

   The opinion of some, who think that M+P+J+, mephi, out of the mouth,
   signifies K+P+J+, kephi, in the mouth, cannot be admitted, because it
   improperly weakens the emphasis which David meant to give to his
   language and discourse. The meaning, therefore, is, that God, in order
   to commend his providence, has no need of the powerful eloquence of
   rhetoricians, [134] nor even of distinct and formed language, because
   the tongues of infants, although they do not as yet speak, are ready
   and eloquent enough to celebrate it. But it may be asked, In what sense
   does he speak of children as the proclaimers of the glory of God? In my
   judgment, those reason very foolishly who think that this is done when
   children begin to articulate, because then also the intellectual
   faculty of the soul shows itself. Granting that they are called babes,
   or infants, even until they arrive at their seventh year, how can such
   persons imagine that those who now speak distinctly are still hanging
   on the breast? Nor is there any more propriety in the opinion of those
   who say, that the words for babes and sucklings are here put
   allegorically for the faithful, who, being born again by the Spirit of
   God, no longer retain the old age of the flesh. What need, then, is
   there to wrest the words of David, when their true meaning is so clear
   and suitable? He says that babes and sucklings are advocates
   sufficiently powerful to vindicate the providence of God. Why does he
   not entrust this business to men, but to show that the tongues of
   infants, even before they are able to pronounce a single word, speak
   loudly and distinctly in commendation of God's liberality towards the
   human race? Whence is it that nourishment is ready for them as soon as
   they are born, but because God wonderfully changes blood into milk?
   Whence, also, have they the skill to suck, but because the same God
   has, by a mysterious instinct, fitted their tongues for doing this?
   David, therefore, has the best reason for declaring, that although the
   tongues of all, who have arrived at the age of manhood, should become
   silent, the speechless mouth of infants is sufficiently able to
   celebrate the praise of God. And when he not only introduces babes as
   witnesses and preachers of God's glory, but also attributes mature
   strength to their mouth, the expression is very emphatic. It means the
   same thing as if he had said, These are invincible champions of God
   who, when it comes to the conflict, can easily scatter and discomfit
   the whole host of the wicked despisers of God, and those who have
   abandoned themselves to impiety. [135] We should observe against whom
   he imposes upon infants the office of defending the glory of God,
   namely, against the hardened despisers of God, who dare to rise up
   against heaven to make war upon God, as the poets have said, in olden
   time, of the giants. [136]

   Since, therefore, these monsters, [137] with furious violence, pluck up
   by the roots, and overthrow whatever godliness and the fear of God
   [138] there is in the world, and through their hardihood endeavor to do
   violence to heaven itself, David in mockery of them brings into the
   field of battle against them the mouths of infants, which he says are
   furnished with armor of sufficient strength, and endued with sufficient
   fortitude, to lay their intolerable pride [139] in the dust. He,
   therefore, immediately subjoins, On account of the adversaries God is
   not under the necessity of making war with great power to overcome the
   faithful, who willingly hearken to his voice, and manifest a ready
   obedience, as soon as he gives the smallest intimation of his will. The
   providence of God, I confess, shines forth principally for the sake of
   the faithful, because they only have eyes to behold it. But as they
   show themselves willing to receive instruction, God teaches them with
   gentleness; while, on the other hand, he arms himself against his
   enemies, who never submit themselves to him but by constraint. Some
   take the word founded as meaning, that, in the very birth or generation
   of man, God lays foundations for manifesting his own glory. But this
   sense is too restricted. I have no doubt that the word is put for to
   establish, as if the prophet had said, God needs not strong military
   forces to destroy the ungodly; instead of these, the mouths of children
   are sufficient for his purpose. [140]

   To put to flight. Interpreters differ with respect to the word
   H+ShB+J+T+, hashebith. It properly signifies, to cause to cease; for it
   is in the conjugation Hiphil of the neuter verb ShB+T+, shabath, which
   signifies to cease. But it is often taken metaphorically for to
   destroy, or to reduce to nothing, because destruction or death brings
   to an end. Others translate it, that thou mayest restrain, as if David
   meant that they were put to silence, so that they desisted from cursing
   or reviling God. As, however, there is here a beautiful allusion to a
   hostile combat, as I have a little before explained, I have preferred
   the military phrase, to put to flight. But it is asked, How does God
   put to flight his enemies, who, by their impious slanders and
   detractions, do not cease to strike at, and violently to rush forward
   to oppose all the proofs of a Divine Providence which daily manifest
   themselves? [141] I answer, They are not routed or overthrown in
   respect of their being compelled to become more humble and unassuming;
   but because, with all their blasphemies and canine barkings, they
   continue in the state of abasement and confusion to which they have
   been brought. To express the whole in a few words: so early as the
   generation or birth of man the splendor of Divine Providence is so
   apparent, that even infants, who hang upon their mothers' breasts, can
   bring down to the ground the fury of the enemies of God. Although his
   enemies may do their utmost, and may even burst with rage a hundred
   times, it is in vain for them to endeavor to overthrow the strength
   which manifests itself in the weakness of infancy. A desire of revenge
   reigns in all unbelievers, while, on the other hand, God governs his
   own children by the spirit of meekness and benignity: [142] but,
   according to the scope of the present passage, the prophet applies this
   epithet, the avenger, to the despisers of God, who are not only cruel
   towards man, but who also burn with frantic rage to make war even
   against God himself.

   I have now discharged the duty of a faithful interpreter in opening up
   the mind of the prophet. There is only one difficulty remaining, which
   is this, that Christ (Matthew 21:16) seems to put upon this passage a
   different meaning, when he applies it to children ten years old. But
   this difficulty is easily removed. Christ reasons from the greater to
   the less in this manner; If God has appointed children even in infancy
   the vindicators of his glory, there is no absurdity in his making them
   the instruments of showing forth his praise by their tongues after they
   have arrived at the age of seven years and upwards.
     __________________________________________________________________

   [132] The doctrine proposed to be illustrated in this psalm is the
   excellence of God's name, or his power, goodness, and other
   perfections, as manifested in his providence and government of the
   world; and this the Psalmist states in the first verse. He then
   proceeds to establish and illustrate this doctrine: 1. From the case of
   infants; 2. From the starry heavens; and, 3. From God's being mindful
   of man, and visiting him, notwithstanding his unworthiness, sinfulness,
   and misery.

   [133] "Qui voudroyent que son nom fust totalement aboli de la memoire
   des hommes." -- Fr. "Who would wish that his name were totally
   extinguished from the memory of men."

   [134] "Que Dieu, pour magnifier et exalter sa providence, n'a pas
   besoin de la rhetorique et eloquence de grans orateurs." -- Fr. "That
   God, in order to magnify and exalt his providence, has no need of the
   rhetoric and eloquence of great orators."

   [135] "Et desconfire toute l'armee des meschans contempteurs de Dieu,
   et gens adonnez a impiete." -- Fr.

   [136] "Comme les poetes ont dit anciennement des geans." -- Fr.

   [137] "Cyclopes." -- Latin version. "Ces monstres." -- French version.

   [138] "Et crainte de Dieu." -- Fr.

   [139] "Leur orgueil intolerable." -- Fr.

   [140] "Comme si le prophete fust dit que Dieu se sert des bouches des
   petis enfans, comme d'une puissante armee et bien duite a la guerre et
   qu'elles luy suffisent pour destruire et exterminer les meschans." --
   Fr. "As if the prophet had said, God makes use of the mouths of little
   children as of a powerful and well-fitted army, and these suffice him
   to destroy and exterminate the wicked."

   [141] "Lesquels par leurs mesdisances et detractions plenes de
   sacrilege ne cessent de heurter et choquer impetueusement encontre tout
   ce en quoy la providence de Dieu se manifeste journellement." -- Fr.

   [142] "De douceur et benignite." -- Fr.
     __________________________________________________________________

   Psalm 8:3-4

   3. When I see thy heavens, the works of thy fingers; the moon and the
   stars which thou hast arranged: 4. What is man [143] that thou art
   mindful of him? and the son of man, that thou visitest him? [144]


   As the Hebrew particle K+J+, ki, has often the same meaning as because
   or for, and simply affirms a thing, both the Greek and the Latin
   fathers have generally read the fourth verse as if it were a complete
   sentence by itself. But it is, doubtless, closely connected with the
   following verse; and, therefore, the two verses ought to be joined
   together. The Hebrew word K+J+, ki, might be very properly translated
   into the disjunctive particle, although, making the meaning to be this:
   Although the infinite majesty of God shines forth in the heavenly
   bodies, and justly keeps the eyes of men fixed on the contemplation of
   it, yet his glory is beheld in a special manner, in the great favor
   which he bears to men, and in the goodness which he manifests towards
   them. This interpretation would not be at variance with the scope of
   the passage; but I choose rather to follow the generally received
   opinion. My readers, however, must be careful to mark the design of the
   Psalmist, which is to enhance, by this comparison, the infinite
   goodness of God; for it is, indeed, a wonderful thing that the Creator
   of heaven, whose glory is so surpassingly great as to ravish us with
   the highest admiration, condescends so far as graciously to take upon
   him the care of the human race. That the Psalmist makes this contrast
   may be inferred from the Hebrew word, #N+W+Sh, enosh, which we have
   rendered man, and which expresses the frailty of man rather than any
   strength or power which he possesses. [145] We see that miserable men,
   in moving upon the earth, are mingled with the vilest creatures; and,
   therefore, God, with very good reason, might despise them and reckon
   them of no account if he were to stand upon the consideration of his
   own greatness or dignity. The prophet, therefore, speaking
   interrogatively, abases their condition, intimating that God's
   wonderful goodness is displayed the more brightly in that so glorious a
   Creator, whose majesty shines resplendently in the heavens, graciously
   condescends to adorn a creature so miserable and vile as man is with
   the greatest glory, and to enrich him with numberless blessings. If he
   had a mind to exercise his liberality towards any, he was under no
   necessity of choosing men who are but dust and clay, in order to prefer
   them above all other creatures, seeing he had a sufficient number in
   heaven towards whom to show himself liberal. [146] Whoever, therefore,
   is not astonished and deeply affected at this miracle, is more than
   ungrateful and stupid. When the Psalmist calls the heavens God's
   heavens, and the works of his fingers, he has a reference to the same
   subject, and intends to illustrate it. How is it that God comes forth
   from so noble and glorious a part of his works, and stoops down to us,
   poor worms of the earth, if it is not to magnify and to give a more
   illustrious manifestation of his goodness? From this, also, we learn,
   that those are chargeable with a very presumptuous abuse of the
   goodness of God, who take occasion from it to be proud of the
   excellence which they possess, as if they had either obtained it by
   their own skill, or as if they possessed it on account of their own
   merit; whereas their origin should rather remind them that it has been
   gratuitously conferred upon those who are otherwise vile and
   contemptible creatures, and utterly unworthy of receiving any good from
   God. Whatever estimable quality, therefore, we see in ourselves, let it
   stir us up to celebrate the free and undeserved goodness of God in
   bestowing it upon us.

   The verb, at the close of the third verse, which others translate to
   prepare, or to found, or to establish, I have thought proper to render
   to arrange; for the Psalmist seems to have a reference to the very
   beautiful order by which God has so appropriately distinguished the
   position of the stars, and daily regulates their course. When it is
   said, God is mindful of man, it signifies the same thing as that he
   bears towards him a fatherly love, defends and cherishes him, and
   extends his providence towards him. Almost all interpreters render
   P+Q+D+, pakad, the last word of this verse, to visit; and I am
   unwilling to differ from them, since this sense suits the passage very
   well. But as it sometimes signifies to remember, and as we will often
   find in the Psalms the repetition of the same thought in different
   words, it may here be very properly translated to remember; as if David
   had said, This is a marvellous thing, that God thinks upon men, and
   remembers them continually.
     __________________________________________________________________

   [143] "Alors je pense, Qu'est-ce de l'homme?" -- Fr. "Then I think,
   what is man?"

   [144] "Ou, as sourchance de luy?" -- Fr. marg. "Or, art mindful of
   him?"

   [145] The other phrase by which man is described, B+N% #D+M%, ben Adam,
   is literally the son of Adam, -- man, the son of Adam, and who, like
   him, is formed of the dust of the ground, as the name Adam implies,
   man, the son of apostate and fallen Adam, and who is depraved and
   guilty like him. As before, men are called Enosh for their doleful
   estate by sin, so are they called Adam and sons of Adam, that is,
   earthly, to put them in mind of their original and end, who were made
   of Adamah, the earth, even of the dust, and to dust shall return again,
   Genesis 2:7; 3:19." -- Ainsworth. Some are of opinion that this
   expression, ben Adam, means man in his most exalted state, and that it
   is contrasted with the former, #N+W+Sh, enosh, which represents man in
   a frail, weak, and miserable condition. Dr Rye Smith renders the words
   thus: "What is man, that thou art mindful of him?
   Even the [noblest] son of man, that thou visitest him?" And adds, in a
   foot note, "Our language has no single terms to mark the distinction so
   beautifully expressed by #N+W+Sh, frail, miserable man, brotos and
   #D+M%, man at his best estate, anthropos I have endeavored to approach
   the idea by the insertion of an epithet." -- Scripture Testimony to the
   Messiah, volume a. p. 217. Bishop Patrick observes, that "Ben Adam and
   bene ish, the son of man and the sons of men, are phrases which belong
   in the Scripture language to princes, and sometimes the greatest of
   princes;" and he explains the phrase, the son of man, as here meaning:
   "the greatest of men;" "the greatest prince in the world." -- Preface
   to his Paraphrase on the Book of Psalms.

   [146] "Veu qu'il avoit assez au ciel envers qui se monstrer liberal."
   -- Fr.
     __________________________________________________________________

   Psalm 8:5-6

   5. For [147] thou hast made him little lower than God. [148] and hast
   crowned him with glory and honor. 6. Thou hast set him over the works
   of thy hands: Thou hast put all things under his feet.


   5. Thou hast made him little lower. The Hebrew copulative K+J+, ki, I
   have no doubt, ought to be translated into the causal particle for,
   seeing the Psalmist confirms what he has just now said concerning the
   infinite goodness of God towards men, in showing himself near to them,
   and mindful of them. In the first place, he represents them as adorned
   with so many honors as to render their condition not far inferior to
   divine and celestial glory. In the second place, he mentions the
   external dominion and power which they possess over all creatures, from
   which it appears how high the degree of dignity is to which God hath
   exalted them. I have, indeed, no doubt but he intends, by the first,
   [149] the distinguished endowments which clearly manifest that men were
   formed after the image of God, and created to the hope of a blessed and
   immortal life. The reason with which they are endued, and by which they
   can distinguish between good and evil; the principle of religion which
   is planted in them; their intercourse with each other, which is
   preserved from being broken up by certain sacred bonds; the regard to
   what is becoming, and the sense of shame which guilt awakens in them,
   as well as their continuing to be governed by laws; all these things
   are clear indications of pre-eminent and celestial wisdom. David,
   therefore, not without good reason, exclaims that mankind are adorned
   with glory and honor. To be crowned, is here taken metaphorically, as
   if David had said, he is clothed and adorned with marks of honor, which
   are not far removed from the splendor of the divine majesty. The
   Septuagint render #L+H+J+M%, Elohim, by angels, of which I do not
   disapprove, since this name, as is well known, is often given to
   angels, and I explain the words of David as meaning the same thing as
   if he had said, that the condition of men is nothing less than a divine
   and celestial state. But as the other translation seems more natural,
   and as it is almost universally adopted by the Jewish interpreters, I
   have preferred following it. Nor is it any sufficient objection to this
   view, that the apostle, in his Epistle to the Hebrews, (Hebrews 2:7)
   quoting this passage, says, little less than the angels, and not than
   God; [150] for we know what freedoms the apostles took in quoting texts
   of Scripture; not, indeed, to wrest them to a meaning different from
   the true one but because they reckoned it sufficient to show, by a
   reference to Scripture, that what they taught was sanctioned by the
   word of God, although they did not quote the precise words.
   Accordingly, they never had any hesitation in changing the words,
   provided the substance of the text remained unchanged.

   There is another question which it is more difficult to solve. While
   the Psalmist here discourses concerning the excellency of men, and
   describes them, in respect of this, as coming near to God, the apostle
   applies the passage to the humiliation of Christ. In the first place,
   we must consider the propriety of applying to the person of Christ what
   is here spoken concerning all mankind; and, secondly, how we may
   explain it as referring to Christ's being humbled in his death, when he
   lay without form or beauty, and as it were disfigured under the
   reproach and curse of the cross. What some say, that what is true of
   the members may be properly and suitably transferred to the head, might
   be a sufficient answer to the first question; but I go a step farther,
   for Christ is not only the first begotten of every creature, but also
   the restorer of mankind. What David here relates belongs properly to
   the beginning of the creation, when man's nature was perfect. [151] But
   we know that, by the fall of Adam, all mankind fell from their primeval
   state of integrity, for by this the image of God was almost entirely
   effaced from us, and we were also divested of those distinguishing
   gifts by which we would have been, as it were, elevated to the
   condition of demigods; in short, from a state of the highest
   excellence, we were reduced to a condition of wretched and shameful
   destitution. In consequence of this corruption, the liberality of God,
   of which David here speaks, ceased, so far, at least, as that it does
   not at all appear in the brilliancy and splendor in which it was
   manifested when man was in his unfallen state. True, it is not
   altogether extinguished; but, alas! how small a portion of it remains
   amidst the miserable overthrow and ruins of the fall. But as the
   heavenly Father hath bestowed upon his Son an immeasurable fullness of
   all blessings, that all of us may draw from this fountain, it follows
   that whatever God bestows upon us by him belongs of fight to him in the
   highest degree; yea, he himself is the living image of God, according
   to which we must be renewed, upon which depends our participation of
   the invaluable blessings which are here spoken of. If any person object
   that David first put the question, What is man? because God has so
   abundantly poured forth his favor upon a creature, so miserable,
   contemptible, and worthless; but that there is no cause for such
   admiration of God's favor for Christ, who is not an ordinary man, but
   the only begotten Son of God. The answer is easy, and it is this: What
   was bestowed upon Christ's human nature was a free gift; nay, more, the
   fact that a mortal man, and the son of Adam, is the only Son of God,
   and the Lord of glory, and the head of angels, affords a bright
   illustration of the mercy of God. At the same time, it is to be
   observed, that whatever gifts he has received ought to be considered as
   proceeding from the free grace of God, so much the more for this
   reason, that they are intended principally to be conferred upon us. His
   excellence and heavenly dignity, therefore, are extended to us also,
   seeing it is for our sake he is enriched with them.

   What the apostle therefore says in that passage concerning the
   abasement of Christ for a short time, is not intended by him as an
   explanation of this text; but for the purpose of enriching and
   illustrating the subject on which he is discoursing, he introduces and
   accommodates to it what had been spoken in a different sense. The same
   apostle did not hesitate, in Romans 10:6, in the same manner to enrich
   and to employ, in a sense different from their original one, the words
   of Moses in Deuteronomy 30:12:

   "Who shall go up for us to heaven and bring it to us, that we may
   hear it and do it?"

   etc. The apostle, therefore, in quoting this psalm, had not so much an
   eye to what David meant; but making an allusion to these words, Thou
   hast made him a little lower; and again, Thou hast crowned him with
   honor, he applies this diminution to the death of Christ, and the glory
   and honor to his resurrection. [152] A similar account may be given of
   Paul's declaration in Ephesians 4:8, in which he does not so much
   explain the meaning of the text, (Psalm 68:18) as he devoutly applies
   it, by way of accommodation, to the person of Christ.

   6. Thou hast set him over. David now comes to the second point, which I
   have just now spoken of, namely, that from the dominion over all things
   which God has conferred upon men, it is evident how great is the love
   which he has borne towards them, and how much account he has made of
   them. As he does not stand in need of any thing himself, he has
   destined all the riches, both of heaven and earth, for their use. It is
   certainly a singular honor, and one which cannot be sufficiently
   estimated, that mortal man, as the representative of God, has dominion
   over the world, as if it pertained to him by right, and that to
   whatever quarter he turns his eyes, he sees nothing wanting which may
   contribute to the convenience and happiness of his life. As this
   passage is quoted by Paul in his First Epistle to the Corinthians, (1
   Corinthians 15:27) where he discourses concerning the spiritual kingdom
   of Christ, some may object and say, that the meaning he puts upon it is
   very different from the sense which I have given. But it is easy to
   answer this objection, and the answer which I give to it is this, That
   generally the whole order of this world is arranged and established for
   the purpose of conducing to the comfort and happiness of men. In what
   way the passage may properly apply to Christ alone, I have already
   declared a little before. The only thing which now remains to be
   considered is, how far this declaration extends -- that all things are
   subjected to men. Now, there is no doubt, that if there is any thing in
   heaven or on earth which is opposed to men, the beautiful order which
   God had established in the world at the beginning is now thrown into
   confusion. The consequence of this is, that mankind, after they were
   ruined by the fall of Adam, were not only deprived of so distinguished
   and honorable an estate, and dispossessed of their former dominion, but
   are also held captive under a degrading and ignominious bondage.
   Christ, it is true, is the lawful heir of heaven and earth, by whom the
   faithful recover what they had lost in Adam; but he has not as yet
   actually entered upon the full possession of his empire and dominion.
   Whence the apostle concludes, that what is here said by David [153]
   will not be perfectly accomplished until death be abolished.
   Accordingly, the apostle reasons in this manner, "If all things are
   subdued to Christ, nothing ought to stand in opposition to his people.
   But we see death still exercising his tyranny against them. It follows
   then, that there remains the hope of a better state than the present."
   Now, this flows from the principle of which I have spoken, that the
   world was originally created for this end, that every part of it should
   tend to the happiness of man as its great object. In another part of
   his writings, the apostle argues on the same principle, when, in order
   to prove that we must all stand at the last day before the
   judgment-seat of Christ, he brings forward the following passage, Unto
   me every knee shall bow," (Romans 14:10.) In this syllogism, what
   Logicians call the minor proposition must be supplied, [154] namely,
   that there are still too many who proudly and obstinately cast off his
   yoke, and are averse to bow the knee in token of their submission to
   him.
     __________________________________________________________________

   [147] "Ou, Et tu l'as." -- Fr. marg. "Or, And thou hast."

   [148] "Ou, les anges." -- Fr. marg. "Or, the angels."

   [149] "Qu'il n'entende par la premier." -- Fr.

   [150] Certainly the fact that Paul uses the word angels instead of God,
   does not prove the inaccuracy of Calvin's rendering. As the Septuagint
   version was in general use among the Jews in the time of Paul, he very
   naturally quotes from it just as we do from our English version. And
   this was sufficient for his purpose. His object was, to answer an
   objection which the Jews brought against the Christian dispensation, as
   being inferior to the Mosaic, inasmuch as angels were mediators of the
   latter, while the mediator or head of the former was in their
   estimation but a man. This objection he answers from their own
   Scriptures, and quotes this psalm to show, that Christ, in his human
   nature, was little inferior to the angels, and that he is exalted far
   above them in respect of the glory and dominion with which he is
   crowned. If the apostle had quoted from the Hebrew Scriptures, and used
   #L+H+J+M%, Elohim, God, meaning the Most High, his argument in support
   of the dignity of Christ in human nature would have been still
   stronger. - See Stuart's Commentary on the Hebrews, vol. 2, pp. 68-71.

   [151] "Lorsque la nature de l'humain n'estoit point encore corrompue."
   -- Fr. "When the nature of man was not yet corrupted."

   [152] "Tu l'as fait un peu moindre; puis Tu l'as couronne d'honneur, il
   approprie ceste diminution a la mort de Christ, et la gloire et bonneur
   a la resurrection." -- Fr.

   [153] "Que ce qui est yci dit par David." -- Fr.

   [154] "Car il faut suppleer en ceste argument la proposition que les
   Dialecticiens appellent." -- Fr.
     __________________________________________________________________

   Psalm 8:7-9

   7. All sheep and oxen, and also the beasts of the fields; 8. The birds
   of the air, and, the fish of the sea, and whatsoever passeth through
   the paths of the seas. 9. O Jehovah, our Lord, how wonderful is thy
   name in all the earth!


   The preceding question, with respect to the extent of man's dominion
   over the works of God, seems not yet to be fully answered. If the
   prophet here declares, by way of exposition, to what extent God has put
   all things in subjection to us, this subjection, it seems, must be
   restricted to what contributes to the temporal comfort and convenience
   of man while he continues in this world. To this difficulty I answer,
   That the Psalmist does not intend in these verses to give a complete
   enumeration of all the things which are subjected to man's dominion,
   and of which he had spoken generally in the preceding verse, but he
   brings forward an example of this subjection only in one part or
   particular; yea, he has especially chosen that part which affords a
   clear and manifest evidence of the truth he intended to establish, even
   to those whose minds are uncultivated and slow of apprehension. There
   is no man of a mind so dull and stupid but may se if he will be at the
   trouble to open his eyes, that it is by the wonderful providence of God
   that horses and oxen yield their service to men, -- that sheep produce
   wool to clothe theme -- and that all sorts of animals supply them with
   food for their nourishment and support, even from their own flesh. And
   the more that this dominion is apparent, the more ought we to be
   affected with a sense of the goodness and grace of our God as often as
   we either eat food, or enjoy any of the other comforts of life. We are,
   therefore, not to understand David as meaning that it is a proof that
   man is invested with dominion over all the works of God, because he
   clothes himself with the wool and the skins of beasts, because he lives
   upon their flesh, and because he employs their labor for his own
   advantage; for this would be inconclusive reasoning. He only brings
   forward this as an example, and as a mirror in which we may behold and
   contemplate the dominion over the works of his hands, with which God
   has honored man. The sum is this: God, in creating man, gave a
   demonstration of his infinite grace and more than fatherly love towards
   him, which ought justly to strike us with amazement; and although, by
   the fall of man, that happy condition has been almost entirely ruined,
   yet there is still in him some remains of the liberality which God then
   displayed towards him, which should suffice to fill us with admiration.
   In this mournful and wretched overthrow, it is true, the legitimate
   order which God originally established no longer shines forth, but the
   faithful whom God gathers to himself, under Christ their head, enjoy so
   much of the fragments of the good things which they lost in Adam, as
   may furnish them with abundant matter of wonder at the singularly
   gracious manner in which God deals with them. David here confines his
   attention to God's temporal benefits, but it is our duty to rise
   higher, and to contemplate the invaluable treasures of the kingdom of
   heaven which he has unfolded in Christ, and all the gifts which belong
   to the spiritual life, that by reflecting upon these our hearts may be
   inflamed with love to God, that we may be stirred up to the practice of
   godliness, and that we may not suffer ourselves to become slothful and
   remiss in celebrating his praises.
     __________________________________________________________________
     __________________________________________________________________

   Psalm 9

   David, after having recounted the former victories which he had gained,
   and exalted in lofty strains the grace and power of God in their happy
   issue, now again, when he sees new enemies and dangers rising up,
   implores the protection of the same God by whom he had before been
   delivered, and beseeches him to overthrow the pride of his enemies.

   To the chief musician Almuth Laben. A Psalm of David.

   This inscription is variously explained. Some translate it, Upon the
   death of Laben, and are of opinion that he was one of the chief
   captains of David's enemies. Others are inclined to think it was rather
   a fictitious name, and that Goliath is the person spoken of in this
   psalm. According to others, it was a musical instrument. But to me it
   seems a more correct, or, at least, (as I am accustomed to speak when
   the matter is obscure, [155] a more probable opinion, that it was the
   beginning of some well-known song, to the tune of which the psalm was
   composed. The disputes of interpreters as to what victory David here
   celebrates, in my judgment, are unnecessary, and serve no good purpose.
   In the first place, their opinion that it is a song of victory, in
   which David simply gives thanks to God, is confuted, and shown to be
   erroneous from the scope of the psalm. The greater part is indeed
   occupied in singing the praises of God, but the whole ought to be
   considered as a prayer; in which, for the purpose of elevating his mind
   to confidence in God, he calls to his remembrance, according to his
   usual manner, by what wonderful displays of the power of God he had
   formerly been delivered from the violence and power of his enemies. It
   is therefore a mistake to limit to one victory this thanksgiving, in
   which he intended to comprehend many deliverances.
     __________________________________________________________________

   Psalm 9:1-3

   1. I will praise Jehovah with my whole heart; I will tell of thy
   marvellous works. 2. I will rejoice and exult [156] in thee; yea, I
   will celebrate in songs thy name, O thou Most High. 3. When my enemies
   are turned back, they fall down, and are put to flight [157] at thy
   presence.


   1. I will praise the Lord. David begins the psalm in this way, to
   induce God to succor him in the calamities with which he was now
   afflicted. As God continues his favor towards his own people without
   intermission, all the good he has hitherto done to us should serve to
   inspire us with confidence and hope, that he will be gracious and
   merciful to us in the time to come. [158] There is, indeed, in these
   words a profession of gratitude for the favors which he has received
   from God; [159] but, in remembering his past mercies, he encourages
   himself to expect succor and aid in future emergencies; and by this
   means he opens the gate of prayer. The whole heart is taken for an
   upright or sincere heart, which is opposed to a double heart. Thus he
   distinguishes himself not only from gross hypocrites, who praise God
   only with their lips outwardly, without having their hearts in any way
   affected, but also acknowledges that whatever he had hitherto done
   which was commendable, proceeded entirely from the pure grace of God.
   Even irreligious men, I admit, when they have obtained some memorable
   victory, are ashamed to defraud God of the praise which is due to him;
   but we see that as soon as they have uttered a single expression in
   acknowledgement of the assistance God has afforded them, they
   immediately begin to boast loudly, and to sing triumphs in honor of
   their own valor, as if they were under no obligations whatever to God.
   In short, it is a piece of pure mockery when they profess that their
   exploits have been done by the help of God; for, after having made
   oblation to Him, they sacrifice to their own counsels, skill, courage,
   and resources. Observe how the prophet Habakkuk, under the person of
   one presumptuous king, wisely reproves the ambition which is common to
   all, (Habakkuk 1:16.) Yea, we see that the famous generals of
   antiquity, who, upon returning victorious from some battle, desired
   public and solemn thanksgivings [160] to be decreed in their name to
   the gods, thought of nothing less than of doing honor to their false
   deities; but only abused their names under a false pretense, in order
   thereby to obtain an opportunity of indulging in vain boasting, that
   their own superior prowess might be acknowledged. [161] David,
   therefore, with good reason, affirms that he is unlike the children of
   this world, whose hypocrisy or fraud is discovered by the wicked and
   dishonest distribution which they make between God and themselves,
   [162] arrogating to themselves the greater part of the praise which
   they pretended to ascribe to God. He praised God with his whole heart,
   which they did not; for certainly it is not praising God with the whole
   heart when a mortal man dares to appropriate the smallest portion of
   the glory which God claims for himself. God cannot bear with seeing his
   glory appropriated by the creature in even the smallest degree, so
   intolerable to him is the sacrilegious arrogance of those who by
   praising themselves, obscure his glory as far as they can.

   I will tell of all thy marvellous works. Here David confirms what I
   have already said, that he does not treat in this psalm of one victory
   or one deliverance only; for he proposes to himself in general all the
   miracles which God had wrought in his behalf, as subjects of
   meditation. He applies the term marvellous not to all the benefits
   which he had received from God, but to those more signal and memorable
   deliverances in which was exhibited a bright and striking manifestation
   of the divine power. God would have us to acknowledge him as the author
   of all our blessings; but on some of his gifts he has engraven more
   evident marks in order the more effectually to awaken our senses, which
   are otherwise as if asleep or dead. David's language, therefore, is an
   acknowledgement that he was preserved of God, not by ordinary means,
   but by the special power of God, which was conspicuously displayed in
   this matter; inasmuch as he had stretched forth his hand in a
   miraculous manner, and above the common and usual way.

   2. I will rejoice and exult in thee. Observe how the faithful praise
   God sincerely and without hypocrisy, when they do not rest on
   themselves for happiness, and are not intoxicated with foolish and
   carnal presumption, but rejoice in God alone; which is nothing else
   than to seek the matter of their joy from the favor of God, and from no
   other source, since in it perfect happiness consists. I will rejoice in
   thee We ought to consider how great is the difference and opposition
   between the character of the joy which men endeavor to find in
   themselves, and the character of the joy which they seek in God. David,
   the more forcibly to express how he renounces every thing which may
   keep hold of or occupy him with vain delight, adds the word exult, by
   which he means that he finds in God a full and an overflowing abundance
   of joy, so that he is not under the necessity of seeking even the
   smallest drop in any other quarter. Moreover, it is of importance to
   remember what I have previously observed, that David sets before
   himself the testimonies of the divine goodness which he had formerly
   experienced, in order to encourage himself with the more alacrity to
   lay open his heart [163] to God, and to present his prayers before him.
   He who begins his prayer by affirming that God is the great source and
   object of his joy, fortifies himself before-hand with the strongest
   confidence, in presenting his supplications to the hearer of prayer.

   3. While my enemies are turned back. In these words he assigns the
   reason why he undertakes to sing the praises of God, namely, because he
   acknowledges that his frequent victories had been achieved, not by his
   own power, nor by the power of his soldiers, but by the free favor of
   God. In the first part of the verse he narrates historically how his
   enemies were discomfited or put to flight; and then he adds, what faith
   alone could enable him to say, that this did not take place by the
   power of man or by chance, but because God fought for him, [164] and
   stood against them in the battle. He says, they fall, [165] and are put
   to flight At Thy Presence. David therefore acted wisely, when, upon
   seeing his enemies turn their backs, he lifted up the eyes of his mind
   to God, in order to perceive that victory flowed to him from no other
   source than from the secret and incomprehensible aid of God. And,
   doubtless, it is He only who guides the simple by the spirit of wisdom,
   while he inflicts madness on the crafty, and strikes them with
   amazement, -- who inspires with courage the faint and timid, while he
   causes the boldest to tremble with fear, -- who restores to the feeble
   their strength, while he reduces the strong to weakness, -- who upholds
   the fainthearted by his power, while he makes the sword to fall from
   the hands of the valiant; - and, finally, who brings the battle to a
   prosperous or disastrous issue, just as he pleases. When, therefore, we
   see our enemies overthrown, we must beware of limiting our view to what
   is visible to the eye of sense, like ungodly men, who, while they see
   with their bodily eyes, are yet blind; but let us instantly call to our
   remembrance this truth, that when our enemies turn back, they are put
   to flight by the presence of the Lord. [166] The verbs, fall and put to
   flight, in the Hebrew, are in the future tense, but I have translated
   them in the present, because David anew presents to his own view the
   goodness of God which had formerly been manifested towards him.
     __________________________________________________________________

   [156] Or, leap for joy. This is the precise meaning of the Hebrew word
   #E+L+ZJH+ The Septuagint render it agalliasomai, which means the same
   thing.

   [157] "Et sont ruinez devant ta face." -- Fr. "And are overthrown
   before thy face."

   [158] "Doit servir pour nous asseurer et faire esperer qu'il nous sera
   propice et debonnaire, l'advenir." -- Fr.

   [159] "De la faveur qu'il a receu, de Dieu." -- Fr.

   [160] "Processions." -- Fr.

   [161] "Afin que leurs belles prouesses veissent en cognaissance." --
   Fr.

   [162] "Qu'ils sont entre Dieu et eux." -- Fr.

   [163] "Afin de deseouvrir son coeur a Dieu plus alaigrement." -- Fr.

   [164] "Mais pource que Dieu a battacile pour luy. -- Fr.

   [165] The idea implied in the verb K+ShL+, cashal, is that of
   stumbling, and it is here employed in a military sense. In Psalm 27:2,
   where it is said of David's enemies, "they stumbled and fell;" this is
   the verb used for stumbled. The idea there is not properly that of
   falling, but of being wounded and weakened by the stumbling-blocks in
   the way, previous to falling. The word K+ShL+, cashal, has been viewed
   as having the same meaning in the passage before us. "It refers," says
   Hammond, "to those that either faint in a march or are wounded in a
   battle, or especially that in flight meet with galling traps in their
   way, and so are galled and lamed, rendered unable to go forward, and so
   fall, and become liable to all the ill chances of pursuits, and as here
   are overtaken and perish in the fall."

   [166] "C'est la face de Dieu qui les poursuit." -- Fr. "It is the face
   of God which pursues them."
     __________________________________________________________________

   Psalm 9:4-5

   4. For thou hast maintained my right and my cause; thou sittest upon
   the throne a righteous judge. [167] 5. Thou hast rebuked the nations;
   thou hast destroyed the wicked; thou hast blotted out their name for
   ever and ever.


   The Psalmist proceeds a step farther in the 4th verse, declaring that
   God stretched forth his hand to give him succor, because he was
   unrighteously afflicted by his enemies. And surely if we desire to be
   favored with the assistance of God, we ought to see to it that we fight
   under his standard. David, therefore, calls him a judge of
   righteousness, or, which is the same thing, a righteous judge; as if he
   had said, God has acted towards me according to his ordinary manner and
   constant principle of acting, for it is his usual way to undertake the
   defense of good causes. I am more inclined to render the words, Thou
   sittest a just judge, than to render them, O just judge, thou sittest,
   [168] because the form of expression, according to the first reading,
   is more emphatic. The import of it is this: God at length has assumed
   the character of judge, and is gone up into his judgment-seat to
   execute the office of judge. On this account he glories in having law
   and right on his side, and declares that God was the maintainer of his
   right and cause. What follows in the next verse, Thou hast destroyed
   [or discomfited,] the wicked, belongs also to the same subject. When he
   beholds his enemies overthrown, he does not rejoice in their
   destruction, considered simply in itself; but in condemning them on
   account of their unrighteousness, he says that they have received the
   punishment which they deserved. Under the name of nations he means,
   that it was not a small number of ungodly persons who were destroyed,
   but great armies, yea, even all who had risen up against him from
   different quarters. And the goodness of God shines forth the brighter
   in this, that, on account of the favor which he bare to one of his
   servants, he spared not even whole nations. When he says, Thou hast
   blotted out their name for ever, it may be understood as meaning, that
   they were destroyed without any hope of ever being able to rise again,
   and devoted to everlasting shame. We could not otherwise discern how
   God buries the name of the ungodly with themselves, did we not hear him
   declare that the memory of the righteous shall be for ever blessed,
   (Proverbs 10:7.)
     __________________________________________________________________

   [167] "Ou pour juger justement." -- Fr. marg. "Or to judge
   righteously."

   [168] "J'ay mieux aime traduire, Tu t'es assis juste juge; que, O juste
   juge tu t'es assis." -- Fr.
     __________________________________________________________________

   Psalm 9:6-8

   6. O thou enemy, desolations are come to an end for ever; and thou hast
   destroyed [or demolished [169] ] cities; their memory has perished with
   them. 7. And Jehovah sitteth for ever, he hath prepared his throne for
   judgment. 8. And he shall judge the world in righteousness, he shall
   judge the nations in uprightness.


   6. O thou enemy, desolations are come to an end for ever. This sixth
   verse is explained in different ways. Some read it interrogatively,
   viewing the letter H+, as a mark of interrogation, as if David,
   addressing his discourse to his enemies, asked whether they had
   completed their work of devastation, even as they had resolved to
   destroy every thing; for the verb T+M+M%, tamam, signifies sometimes to
   complete, and sometimes to put an end to any thing. And if we here take
   it in this sense, David, in the language of sarcasm or irony, rebukes
   the foolish confidence of his enemies. Others, reading the verse
   without any interrogation, make the irony still more evident, and think
   that David describes, in these three verses, a twofold state of
   matters; that, in the first place, (verse 6,) he introduces his enemies
   persecuting him with savage violence, and persevering with determined
   obstinacy in their cruelty, so that it seemed to be their fixed purpose
   never to desist until the kingdom of David should be utterly destroyed;
   and that, in the second place, (verses 7, 8) he represents God as
   seated on his judgment-seat, directly over against them, to repress
   their outrageous attempts. If this sense is admitted, the copulative,
   in the beginning of the seventh verse, which we have translated and,
   must be rendered by the adversative particle but, in this way: Thou, O
   enemy, didst seek after nothing except slaughter and the destruction of
   cities; but, at length, God has shown that he sits in heaven on his
   throne as judge, to put into proper order the things which are in
   confusion on the earth. According to others, David gives thanks to God,
   because, when the ungodly were fully determined to spread universal
   ruin around them, he put an end to their devastations. Others
   understand the words in a more restricted sense, as meaning that the
   desolations of the ungodly were completed, because God, in his just
   judgment, had made to fall upon their own heads the calamities and ruin
   which they had devised against David. According to others, David, in
   the 6th verse, complains that God had, for a long time, silently
   suffered the miserable devastation of his people, so that the ungodly,
   being left unchecked, wasted and destroyed all things according to
   their pleasure; and in the seventh verse, they think he subjoins for
   his consolation that God, notwithstanding, presides over human affairs.
   I have no objection to the view, that there is first described
   ironically how dreadful the power of the enemy was, when they put forth
   their highest efforts; and next, that there is set in opposition to it
   the judgment of God, which suddenly brought their proceedings to an
   abrupt termination, contrary to their expectation. They anticipated no
   such issue; for we know that the ungodly, although they may not presume
   openly to deprive God of his authority and dominion, yet run headlong
   to every excess of wickedness, not less boldly than if he were bound
   with fetters. [170] We have taken notice of an almost similar manner of
   speaking in a preceding psalm, (Psalm 7:13)

   This contrast between the power of the enemies of God and his people,
   and the work of God in breaking up their proceedings, very well
   illustrates the wonderful character of the succor which he granted to
   his people. The ungodly had set to themselves no limit in the work of
   doing mischief, save in the utter destruction of all things, and at the
   commencement complete destruction seemed to be at hand; but when things
   were in this state of confusion, God seasonably made his appearance for
   the help of his people. [171] As often, therefore, as nothing but
   destruction presents itself to our view, to whatever side we may turn,
   [172] let us remember to lift up our eyes to the heavenly throne,
   whence God beholds all that is done here below. In the world our
   affairs may have been brought to such an extremity, that there is no
   longer hope in regard to them; but the shield with which we ought to
   repel all the temptations by which we are assailed is this, that God,
   nevertheless, sits Judge in heaven. Yea, when he seems to take no
   notice of us, and does not immediately remedy the evils which we
   suffer, it becomes us to realize by faith his secret providence. The
   Psalmist says, in the first place, God sitteth for ever, by which he
   means, that however high the violence of men may be carried, and
   although their fury may burst forth without measure, they can never
   drag God from his seat. He farther means by this expression, that it is
   impossible for God to abdicate the office and authority of judge; a
   truth which he expresses more clearly in the second clause of the
   verse, He hath prepared his throne for judgment, in which he declares
   that God reigns not only for the purpose of making his majesty and
   glory surpassingly great, but also for the purpose of governing the
   world in righteousness.

   8. And he shall judge the world in righteousness. As David has just now
   testified, that the power of God is not inactive, so that he dwells in
   heaven only indulging himself in pleasures; but that it is a constantly
   operating power which he exercises in preserving his authority, and
   governing the world in righteousness and equity; so in this verse he
   adds the use of this doctrine, which is this, that the power of God is
   not shut up in heaven, but manifests itself in succouring men. The true
   doctrine on this subject, is not, like Epicurus, to imagine that God is
   a being wholly devoted to ease and pleasures, and who, satisfied with
   himself alone, has no care whatever about mankind, but to place him on
   the throne of power and equity, so that we may be fully persuaded, that
   although he does not immediately succor those who are unrighteously
   oppressed, yet there is not a moment in which he ceases to take a deep
   interest in them. And when he seems for a time to take no notice of
   things, the conclusion to which we should come most assuredly is, not
   that he deserts his office, but that he wishes hereby to exercise the
   patience of his people, and that, therefore, we should wait the issue
   in patience, and with tranquillity of mind. The demonstrative pronoun
   He, in my opinion, is of great weight. The import of it is, as if David
   had said, No one can deprive God of his office as Judge of the world,
   nor prevent him from extending his judgments to all nations. Whence it
   follows, that he will much more be the judge of his own people. David
   declares these judgments to be righteous, in order to induce us, when
   we are unrighteously and cruelly molested, to ask assistance from God,
   in the confident expectation of obtaining it; for since he judges the
   nations in righteousness, he will not suffer injustice and oppression
   always to reign with impunity in the world, nor deny his aid to the
   innocent.
     __________________________________________________________________

   [169] "Demolished. The Hebrew word expresses the tearing up of the
   foundations of the buildings." --Horsley.

   [170] "Que s'il avait les pieds et mains liees." -- Fr. "Than if he
   were bound hand and foot."

   [171] "Dieu s'est montre bien a propos pour secourir les gens. -- Fr.

   [172] "De quelque coste que nous-nous seachions tourner." -- Fr.
     __________________________________________________________________

   Psalm 9:9-12

   9. And Jehovah will be a refuge to the poor, and a protection in
   seasonable times in trouble. 10. And they that know thy name will put
   their trust in thee: for thou forsakest not them that seek thee, O
   Jehovah. 11. Sing unto Jehovah, who dwelleth in Sion, and proclaim his
   doings among the nations. 12. For in requiring blood, he hath
   remembered it: he hath not forgotten the cry of the afflicted.


   9. And Jehovah will be a refuge for the poor. David here furnishes a
   remedy for the temptation which greatly afflicts the weak, when they
   see themselves, and those who are like them, abandoned to the will of
   the ungodly, while God keeps silence. [173] He puts us in mind that God
   delays his aid, and to outward appearance forsakes his faithful ones,
   in order at length to succor them at a more convenient season,
   according to the greatness of their necessity and affliction. From this
   it follows, that he by no means ceases from the exercise of his office,
   although he suffer the good and the innocent to be reduced to extreme
   poverty, and although he exercise them with weeping and lamentations;
   for by doing this he lights up a lamp to enable them to see his
   judgments the more clearly. Accordingly, David expressly declares, that
   God interposes his protection seasonably in the afflictions of his
   people. The Lord will be a protection to the poor in seasonable times
   in trouble From this we are taught the duty of giving his providence
   time to make itself at length manifest in the season of need. And if
   protection by the power of God, and the experience of his fatherly
   favor, is the greatest blessing which we can receive, let us not feel
   so uneasy at being accounted poor and miserable before the world, but
   let this consolatory consideration assuage our grief, that God is not
   far from us, seeing our afflictions call upon him to come to our aid.
   Let us also observe, that God is said to be at hand in seasonable times
   when he succours the faithful during their affliction. [174] The Hebrew
   word B+ZJR+H+, batsarah, which occurs in the end of the 9th verse, is
   understood by some as if it were the simple word which signifies
   defense; but here they render it metaphorically distress, denoting
   those trying circumstances in which a person is so closely shut up, and
   reduced to such extremity, that he can find no escape. I, however,
   think there is more probability in the opinion of those who take B+,
   the first letter of B+ZJR+H+, batsarah, as a servile letter meaning in,
   which is its ordinary signification. [175] What is here said, then, is,
   that God assists his own people in the time of need, namely, in
   affliction, or when they are weighed down with it, for then assistance
   is most necessary and most useful.

   In the tenth verse, the Psalmist teaches us, that when the Lord
   delivers the righteous, the fruit which results from it is, that they
   themselves, and all the rest of the righteous, acquire increasing
   confidence in his grace; for, unless we are fully persuaded that God
   exercises a care about men and human affairs, we must necessarily be
   troubled with constant disquietude. But as most men shut their eyes
   that they may not see the judgments of God, David restricts this
   advantage to the faithful alone, and, certainly, where there is no
   godliness, there is no sense of the works of God. It is also to be
   observed, that he attributes to the faithful the knowledge of God;
   because from this religion proceeds, whereas it is extinguished through
   the ignorance and stupidity of men. Many take the name of God simply
   for God himself; but, as I have observed in my remarks on a preceding
   psalm, I think something more is expressed by this term. As God's
   essence is hidden and incomprehensible, his name just means his
   character, so far as he has been pleased to make it known to us. David
   next explains the ground of this trust in God to be, that he does not
   forsake those who seek him God is sought in two ways, either by
   invocation and prayers, or by studying to live a holy and an upright
   life; and, indeed, the one is always inseparably joined with the other.
   But as the Psalmist is here treating of the protection of God, on which
   the safety of the godly depends, to seek God, as I understand it, is to
   betake ourselves to him for help and relief in danger and distress.

   11. Sing unto Jehovah. David, not contented with giving thanks
   individually, and on his own account, exhorts the faithful to unite
   with him, praising God, and to do this not only because it is their
   duty to stir up one another to this religious exercise, but because the
   deliverances of which he treats were worthy of being publicly and
   solemnly celebrated; and this is expressed more clearly in the second
   clause, where he commands them to be published among the nations. The
   meaning is, that they are not published or celebrated as they deserve,
   unless the whole world is filled with the renown of them. To proclaim
   God's doings among the nations was indeed, as it were, to sing to the
   deaf; but by this manner of speaking, David intended to show that the
   territory of Judea was too narrow to contain the infinite greatness of
   Jehovah's praises. He gives God this title, He who dwelleth in Sion, to
   distinguish him from all the false gods of the Gentiles. There is in
   the phrase a tacit comparison between the God who made his covenant
   with Abraham and Israel, and all the gods who, in every other part of
   the world except Judea, were worshipped according to the blinded and
   depraved fancies of men. It is not enough for persons to honor and
   reverence some deity indiscriminately or at random; they must
   distinctly yield to the only living and true God the worship which
   belongs to him, and which he commands. Moreover, as God had
   particularly chosen Sion as the place where his name might be called
   upon, David very properly assigns it to him as his peculiar
   dwelling-place, not that it is lawful to attempt to shut up, in any
   particular place, Him whom "the heaven of heavens cannot contain," (1
   Kings 8:1.) but because, as we shall afterwards see, (Psalm 132:12) he
   had promised to make it his rest for ever. David did not, according to
   his own fancy, assign God a dwelling-place there; but he understood, by
   a revelation from heaven, that such was the pleasure of God himself, as
   Moses had often predicted, (Deuteronomy 12:1.) This goes far to prove
   what I have said before, that this psalm was not composed upon the
   occasion of David's victory over Goliath; for it was only towards the
   close of David's reign that the ark of the covenant was removed to Sion
   according to the commandment of God. The conjecture of some that David
   spake by the Spirit of prophecy of the residence of the ark on Sion, as
   a future event, appears to me to be unnatural and forced. Farther, we
   see that the holy fathers, when they resorted to Sion to offer
   sacrifices to God, did not act merely according to the suggestion of
   their own minds; but what they did proceeded from faith in the word of
   God, and was done in obedience to his command; and they were,
   therefore, approved of by him for their religious service. Whence it
   follows, that there is no ground whatever to make use of their example
   as an argument or excuse for the religious observances which
   superstitious men have, by their own fancy, invented for themselves.
   Besides, it was not enough for the faithful, in those days, to depend
   upon the word of God, and to engage in those ceremonial services which
   he required, unless, aided by external symbols, they elevated their
   minds above these, and yielded to God spiritual worship. God, indeed,
   gave real tokens of his presence in that visible sanctuary, but not for
   the purpose of binding the senses and thoughts of his people to earthly
   elements; he wished rather that these external symbols should serve as
   ladders, by which the faithful might ascend even to heaven. The design
   of God from the commencement in the appointment of the sacraments, and
   all the outward exercises of religion, was to consult the infirmity and
   weak capacity of his people. Accordingly, even at the present day, the
   true and proper use of them is, to assist us in seeking God spiritually
   in his heavenly glory, and not to occupy our minds with the things of
   this world, or keep them fixed in the vanities of the flesh, a subject
   which we shall afterwards have a more suitable opportunity of
   discussing more fully. And as the Lord, in ancient times, when he
   called himself, He who dwelleth in Sion, intended to give his people
   full and solid ground of trust, tranquillity, and joy; so even now,
   after the law has come out of Sion, and the covenant of grace has
   flowed to us from that fountain, let us know and be fully persuaded,
   that wherever the faithful, who worship him purely and in due form,
   according to the appointment of his word, are assembled together to
   engage in the solemn acts of religious worship, he is graciously
   present, and presides in the midst of them.

   12. For in requiring blood. In the original, it is bloods, in the
   plural number, and, therefore, the relative which follows immediately
   after, And remembereth THEM, may very properly be referred to that word
   in this way, He requireth bloods, and remembereth them. But as it is
   sufficiently common in Hebrew to invert the order of the antecedent and
   the relative, and to put them before the word to which it refers, [176]
   some explain it of the poor, thus: In requiring blood, he hath
   remembered them, namely, the poor, of whom he speaks a little after. As
   to the sum and substance of the matter, it is of small importance in
   which of these ways we explain the relative; but the former is, in my
   view, the more natural explanation. There is here a repetition of what
   the Psalmist had said a little before, that we ought especially to
   consider God's power, as it is manifested in the mercy which he
   exercises towards his servants, who are unrighteously persecuted by
   wicked men. From the numerous works of God, he selects one which he
   commends as especially worthy of being remembered, namely, his work in
   delivering the poor from death. God sometimes leaves them in his holy
   providence to be persecuted by men; but at length he takes vengeance
   for the wrongs inflicted upon them. The words which David uses denote a
   continued act; but I have no doubt that he intends from those examples,
   which he has related in the preceding part of the psalm, to lead men to
   acknowledge that God requireth innocent blood, and remembers the cry of
   his people.

   He again insists on what I adverted to before, that God does not always
   put a stop to injuries so speedily as we would wish, nor break the
   attempts of the wicked at the first, but rather withholds and delays
   his assistance, so that it may seem that we cry to him in vain, a truth
   which it is of importance for us to understand; for if we measure the
   help of God according to our senses, our courage will ever and anon
   fail us, and in the end our hope will be entirely extinguished, and
   will give place to despondency and despair. We would fondly wish him,
   as I have said, to stretch forth his hand to a distance, and drive back
   the troubles which he sees to be prepared for us; yet he seems to take
   no notice, and does not prevent the blood of the innocent from being
   shed. Let this consolatory consideration, however, sustain us, that he
   will at length actually show how precious our blood was in his sight.
   If it is objected, that God's assistance comes too late, after we have
   endured all calamities, I answer, God delays to interfere no longer
   than he knows it to be of advantage for us to be humbled under the
   cross, and if he chooses rather to take vengeance after we have
   suffered outrage, than to aid us previous to the infliction of evil, it
   is not because he is not always willing and ready to succor us; but
   because he knows it is not always a proper time for manifesting his
   grace. By the way, it is a striking evidence, not only of his fatherly
   love towards us, but of the blessed immortality which is the portion of
   all the children of God, that he has a care about them even after they
   are dead. Were he always by his grace to prevent affliction from
   befalling us, who is there amongst us who would not be wholly attached
   to the present life? When, however, he avenges our death, from this it
   appears that, though dead, we still remain alive in his presence. For
   he does not, after the manner of men, hold in estimation the memory of
   those whom he could not preserve alive, [177] but he actually shows
   that he cherishes in his bosom, and gives protection to those who seem
   to be no more, viewing them according to the flesh. And this is the
   reason why David says that he remembereth blood when he requireth it;
   for although he may not presently deliver his servants from the swords
   of the wicked, yet he suffers not their murder to pass unpunished. To
   the same purpose is the last clause He forgetteth not the cry of the
   afflicted God may not show, by granting instant deliverance or relief,
   that he lends an immediate ear to the complaints of his servants; but
   at length he proves unanswerably that he has regarded them. Express
   mention is made of crying, to encourage all who desire to experience
   God as their deliverer and protector, to direct their wishes,
   groanings, and prayers to him.
     __________________________________________________________________

   [173] "Exposez a l'appetit et cruaute des meschans, sans que Dieu fkee
   semblant d'en rien veoir ne scavoir." -- Fr. "Exposed to the desire and
   cruelty of the wicked, while God seems neither to see nor to know any
   thing about it"

   [174] "Notons aussi que Dieu est dit estre prest en temps opportun
   quand il subvient aux fideles lors qu'ils sour, affligez." -- Fr.

   [175] "In critical times, L+E+T+W+T+, leitoth; in [the season of]
   distress, B+ZJR+H+, batsarah, B+ZJR+H+ is the substantive ZJR+H+ under
   its own preposition B+, and is not so well rendered as a genitive
   following E+T+W+T+." -- Horsley

   [176] "Et de mettre Eux, devant le mot auquel il se rapporte." -- Fr.

   [177] "Car ce n'est pas qu'il face comme les hommes qui auront en
   estime et reverence apres la mort la memoire de leurs amis quand ils ne
   leur ont peu sauver la vie. -- Fr. "For he does not act like men, who
   hold in estimation and reverence after death the memory of their
   friends, when they can no longer preserve their life."
     __________________________________________________________________

   Psalm 9:13-14

   13. Have mercy upon me, O Jehovah, see my affliction which I suffer
   from those who persecute me, thou that liftest me up from the gates of
   death. 14. That I may recount all thy praises in the gates of the
   daughter of Sion; and that I may rejoice in thy salvation.


   13. Have mercy upon me, O Jehovah. I think that this is the second part
   of the psalm. Others, however, are of a different opinion, and consider
   that David, according to his frequent practice, while giving thanks to
   God for the deliverance wrought for him, mingles with his thanksgiving
   an account of what had been the matter of his prayer in the extremity
   of his distress; and examples of the same kind, I confess, are every
   where to be met with in the Psalms. But when I consider all the
   circumstances more attentively, I am constrained to incline to the
   other opinion, namely, that in the commencement he celebrated the
   favors conferred upon him in order to make way for prayer; and the
   psalm is at last concluded with a prayer. He does not, therefore, in
   passing here insert the prayers which he had formerly made in the midst
   of his dangers and anxieties; but he purposely implores help from God
   at the present time, [178] and asks that He, whom he had often
   experienced as his deliverer, would continue the exercise of the same
   grace towards him. His enemies, perhaps, whom he had already vanquished
   on various occasions, having gathered new courage, and raised new
   forces, made a desperate effort, as we often see those who are driven
   to despair rush upon their enemies just with the greater impetuosity
   and rage. It is indeed certain, that David, when he offered this
   prayer, was seized with the greatest fear; for he would not, on account
   of a small matter, have called upon God to witness his affliction in
   the way he here does. It ought to be observed, that while he humbly
   betakes himself to the mercy of God, he bears, with a patient and
   submissive mind, the cross which was laid upon him. [179] But we ought
   chiefly to mark the title which he gives to God, calling him his lifter
   up from the gates of death; for we could not find a more appropriate
   expression than to lift up for the Hebrew word M+R+W+M+M%, meromem. By
   this the Psalmist, in the first place, strengthens his faith from his
   past experience, inasmuch as he had often been delivered from the
   greatest dangers. And, in the second place, he assures himself of
   deliverance, even in the very jaws of death; because God is accustomed
   not only to succor his servants, and to deliver them from their
   calamities by ordinary means, but also to bring them from the grave,
   even after all hope of life is cut off; for the gates of death is a
   metaphorical expression, denoting the utmost perils which threaten
   destruction, or rather, which lay the grave open before us. In order,
   therefore, that neither the weight of the calamities which we presently
   endure, nor the fear of those which we see impending over us, may
   overwhelm our faith, or interrupt our prayers, let us call to our
   remembrance that the office of lifting up his people from the gates of
   death is not ascribed to God in vain.

   14. That I may recount. David's meaning simply is, that he will
   celebrate the praises of God in all assemblies, and, wherever there is
   the greatest concourse of people, (for at that time it was the custom
   to hold assemblies at the gates of cities;) but, at the same time,
   there seems to be an allusion to the gates of death, of which he has
   just spoken, as if he had said, After I am delivered from the grave, I
   will do my endeavor to bear testimony, in the most public manner, to
   the goodness of God, manifested in my deliverance. As, however, it is
   not sufficient to utter the praises of God with our tongues, if they do
   not proceed from the heart, the Psalmist, in the last clause of the
   verse, expresses the inward joy with which he would engage in this
   exercise, And that I may rejoice in thy salvation; as if he had said, I
   desire to live in this world for no other purpose than to rejoice in
   having been preserved by the grace of God. Under the name of daughter,
   as is well known, the Jews meant a people or city, but he here names
   the city from its principal part, namely, Sion.
     __________________________________________________________________

   [178] "In the 12th verse," says Horsley, "the Psalmist having mentioned
   it as a part of the divine character, that God forgetteth not the cry
   of the helpless, naturally thinks upon his own helpless state, and in
   the 13th and 14th verses cries for deliverance. The promise of the
   overthrow of the faction, which were the principal instruments of his
   affliction, recurring to his thoughts, he breaks out again in the 15th
   verse in strains of exultation." The transition from the language of
   triumph, in the preceding part of the psalm, to the language of prayer
   and complaint in the 13th verse, and the mixture of triumph and
   complaint in the sequel of the psalm, are very remarkable. This was the
   natural effect of the Psalmist's present distressed condition. The
   pressure of his affliction excited him, on the one hand, to utter the
   language of dejection; while his confident expectation of deliverance
   prompted him, on the other hand, to utter the language of triumph.

   [179] "Or il faut noter que quand il ya humblement au recours a la
   misericorde de Dieu, c'est signe qu'il portoit doucement et patienment,
   la croix que Dieu luy avoir comme raise sur les espaules." -- Fr. "But
   it ought to be observed, that, while he humbly betakes himself to the
   mercy of God, it is a sign that he bore, submissively and patiently,
   the cross which God had, as it were, laid upon his shoulders."
     __________________________________________________________________

   Psalm 9:15-16

   15. The heathen are sunk into the pit which they made; in the net which
   they have hid are their own feet taken. 16. Jehovah is known by
   executing judgment. The wicked is snared in the work of his own hands.
   Higgaion. Selah.


   15. The heathen are sunk. David being now raised up to holy confidence,
   triumphs over his enemies. In the first place, he says metaphorically,
   that they were taken in their own craftiness and snares. He next
   expresses the same thing without figure, that they were snared in their
   own wickedness. And he affirms that this happened not by chance, but
   was the work of God, and a striking proof of his judgment. When he
   compares his enemies to hunters or fowlers, it is not without having
   just ground for doing so. The wicked, it is true, often commit violence
   and outrage, yet in deceits and cunning artifices they always imitate
   their father Satan, who is the father of lies, and, therefore, whatever
   ingenuity they have, they employ it in practising wickedness and in
   devising mischief. As often, therefore, as wicked men cunningly plot
   our destruction, let us remember that it is no new thing for them to
   lay nets and snares for the children of God. At the same time, let us
   comfort ourselves from the reflection, that whatever they may attempt
   against us, the issue is not in their power, and that God will be
   against them, not only to frustrate their designs, but also to surprise
   them in the wicked devices which they frame, and to make all their
   resources of mischief to fall upon their own heads.

   16. The Lord is known in executing judgment. The reading of the words
   literally is this, The known Lord has done judgment. This manner of
   speech is abrupt, and its very brevity renders it obscure. It is
   therefore explained in two ways. Some explain it thus:- God begins then
   to be known when he punishes the wicked. But the other sense suits the
   passage better, namely, that it is a thing obvious and manifest to all
   that God executes the office of judge, as often as he ensnares the
   wicked in their own maliciousness. In short, whenever God turns back
   upon themselves whatever schemes of mischief they devise, David
   declares that in this case the divine judgment is so evident, that what
   happens can be ascribed neither to nature nor to fortune. If God,
   therefore, in this way manifestly display, at any time, the power of
   his hand, let us learn to open our eyes, that from the judgments which
   he executes upon the enemies of his Church our faith may be confirmed
   more and more. As to the word Higgaion, which properly signifies
   meditation, I cannot at present assign a better reason why it has been
   inserted than this, that David intended to fix the minds of the godly
   in meditation upon the judgments of God. The word Selah was intended to
   answer the same purpose, and as I have said before, regulated the
   singing in such a manner as to make the music correspond to the words
   and the sentiment.
     __________________________________________________________________

   Psalm 9:17-18

   17. The wicked shall be turned into hell, and all the nations that
   forget God. 18. For the poor shall not always be forgotten; the hope of
   the humble shall not perish for ever.


   17. The wicked shall be turned into hell. Many translate the verb in
   the optative mood, Let the wicked be turned into hell, as if it were an
   imprecation. But, in my judgment, David here rather confirms himself
   and all the godly with respect to the future, declaring that whatever
   the wicked may attempt, it will have a termination disastrous to
   themselves. By the word turn he means that the issue will be far
   otherwise than what they imagine; for there is implied in it a tacit
   contrast between the height of their presumption and the depth of their
   fall. As they have no fear of God, they exalt themselves above the
   clouds; and then, as if they had "made a covenant with death,"
   according to the language of Isaiah, (Isaiah 28:15) they become so much
   the more arrogant and presumptuous. But when we see them raging without
   apprehension of danger, the prophet warns us that their madness carries
   them headlong, so that, at length, they fall into the grave, from which
   they thought themselves to be a great way off. Here, then, is described
   to us the sudden and unexpected change, by which God, when he pleases,
   restores to order things which were in confusion. When, therefore, we
   see the wicked flying aloft devoid of all fear, let us, by the eyes of
   faith, behold the grave which is prepared for them; and rest assured
   that the hand of God, although it is unseen, is very near, which can
   turn them back in the midst of their course in which they aim at
   reaching heaven, and make them tumble into hell in a moment. The
   meaning of the Hebrew word Sh#W+L+H+, sheolah, is doubtful, but I have
   not hesitated to translate it hell [180] I do not find fault with those
   who translate it the grave, but it is certain that the prophet means
   something more than common death, otherwise he would here say nothing
   else with respect to the wicked than what would also happen to all the
   faithful in common with them. Though then, he does not speak in express
   terms of eternal destruction, but only says, They shall be turned into
   the grave, yet, under the metaphor of the grave, he intimates that all
   the ungodly shall perish, and that the presumption with which, by every
   unlawful means, they raise themselves on high to trample righteousness
   under foot, and to oppress the innocent, shall bring upon them ruin and
   perdition. The faithful, also, it is true, descend into the grave, but
   not with such fearful violence as plunges them into it without hope of
   coming out again. So far is this from being the case, that even when
   shut up in the grave, they dwell already in heaven by hope.

   18. For the poor shall not always be forgotten. The assertion that God
   will not forsake the poor and afflicted for ever, is a confirmation of
   the preceding sentence. By it he intimates, that they may indeed seem
   to be forsaken for a time. Let us, therefore, remember that God has
   promised his assistance to us, not in the way of preventing our
   afflictions, but of at length succouring us after we have been long
   subdued under the cross. David speaks expressly of hope or expectation,
   thereby to encourage us to prayer. The reason why God seems to take no
   notice of our afflictions is, because he would have us to awaken him by
   means of our prayers; for when he hears our requests, (as if he began
   but then to be mindful of us,) he stretches forth his powerful hand to
   help us. David again repeats that this is not done immediately, in
   order that we may persevere in hoping well, even although our
   expectations may not be instantly gratified.
     __________________________________________________________________

   [180] "Le mot Hebreu, pour lequel nous avons traduit Enfer signifie
   aussi Sepulchre; mais j'ay mieux aime retenir ceste signification. --
   Fr. "The Hebrew word which we have translated hell also signifies the
   grave; but I have preferred to retain the former meaning of the word."
     __________________________________________________________________

   Psalm 9:19-20

   19. Arise, O Jehovah; let not man [181] prevail: let the nations be
   judged in thy sight. 20. Put them in fear, O Jehovah; that the nations
   may know that they are men.


   19. Arise, O Jehovah. When David beseeches God to arise, the expression
   does not strictly apply to God, but it refers to external appearance
   and to our senses; for we do not perceive God to be the deliverer of
   his people except when he appears before our eyes, as it were sitting
   upon the judgment-seat. There is added a consideration or reason to
   induce God to avenge the injuries done to his people, namely, that man
   may not prevail; for when God arises, all the fierceness [182] of the
   ungodly must immediately fall down and give way. Whence is it that the
   wicked become so audaciously insolent, or have so great power to work
   mischief, if it is not because God is still, and gives them loose
   reins? But, as soon as he shows some token of his judgment, he
   immediately puts a stop to their proud tumults, [183] and breaks their
   strength and power with his nod alone. [184] We are taught, by this
   manner of praying, that however insolently and proudly our enemies may
   boast of what they will do, yet they are in the hand of God, and can do
   no more than what he permits them; and farther, that God can doubtless,
   whenever he pleases, render all their endeavors vain and ineffectual.
   The Psalmist, therefore, in speaking of them, calls them man. The word
   in the original is #N+W+Sh, enosh, which is derived from a root
   signifying misery or wretchedness, and, accordingly, it is the same
   thing as if he had called them mortal or frail man. Farther, the
   Psalmist beseeches God to judge the heathen before his face God is said
   to do this when he compels them, by one means or another, to appear
   before his judgment-seat. We know that unbelievers, until they are
   dragged by force into the presence of God, turn their backs upon him as
   much as they can, in order to exclude from their minds all thought of
   him as their Judge.

   20. Put them in fear, O Jehovah. The Septuagint translates M+W+R+H+,
   morah, [nomothetes,] a lawgiver, deriving it from J+R+H+, yarah, which
   sometimes signifies to teach. [185] But the scope of the passage
   requires that we should understand it of fear or dread; and this is the
   opinion of all sound expositors. Now, it is to be considered of what
   kind of fear David speaks. God commonly subdues even his chosen ones to
   obedience by means of fear. But as he moderates his rigour towards
   them, and, at the same time, softens their stony hearts, so that they
   willingly and quietly submit themselves to him, he cannot be properly
   said to compel them by fear. With respect to the reprobate, he takes a
   different way of dealing. As their obduracy is inflexible, so that it
   is easier to break than to bend them, he subdues their desperate
   obstinacy by force; not, indeed, that they are reformed, but, whether
   they will or no, an acknowledgement of their own weakness is extorted
   from them. They may gnash their teeth and boil with rage, and even
   exceed in cruelty wild beasts, but when the dread of God seizes upon
   them, they are thrown down with their own violence, and fall with their
   own weight. Some explain these words as a prayer that God would bring
   the nations under the yoke of David, and make them tributaries to his
   government; but this is a cold and forced explanation. The word fear
   comprehends in general all the plagues of God, by which is repulsed, as
   by the heavy blows of a hammer, [186] the rebellion of those who would
   never obey him except by compulsion.

   There follows next the point to which the nations must be brought,
   namely, to acknowledge themselves to be mortal men. This, at first
   sight, seems to be a matter of small importance; but the doctrine which
   it contains is far from being trifling. What is man, that he dares of
   himself to move a finger? And yet all the ungodly run to excess as
   boldly and presumptuously as if there were nothing to hinder them from
   doing whatever they please. It is certainly through a distempered
   imagination that they claim to themselves what is peculiar to God; and,
   in short, they would never run to so great excess if they were not
   ignorant of their own condition. David, when he beseeches God to strike
   the nations with terror, that they may know that they are men, [187]
   does not mean that the ungodly will profit so much under the rods and
   chastisements of God as to humble themselves truly and from the heart;
   but the knowledge of which he speaks just means an experience of their
   own weakness. His language is as if he had said, Lord, since it is
   their ignorance of themselves which hurries them into their rage
   against me, make them actually to experience that their strength is not
   equal to their infatuated presumption, and after they are disappointed
   of their vain hopes, let them lie confounded and abased with shame. It
   may often happen that those who are convinced of their own weakness do
   not yet reform; but much is gained when their ungodly presumption is
   exposed to mockery and scorn before the world, that it may appear how
   ridiculous was the confidence which they presumed to place in their own
   strength. With respect to the chosen of God, they ought to profit under
   his chastisements after another manner. It becomes them to be humbled
   under a sense of their own weakness, and willingly to divest themselves
   of all vain confidence and presumption. And this will be the case if
   they remember that they are but men. Augustine has well and wisely
   said, that the whole humility of man consists in the knowledge of
   himself. Moreover, since pride is natural to all, God requires to
   strike terror into all men indiscriminately, that, on the one hand, his
   own people may learn to be humble, and that, on the other hand, the
   wicked, although they cease not to elevate themselves above the
   condition of man, may be put back with shame and confusion.
     __________________________________________________________________

   [181] "L'homme mortel." -- Fr. "Mortal man."

   [182] "Toute la fierte et arrogance." -- Fr. "All the pride and
   arrogance."

   [183] "Leur rage et insolence." -- Fr. "Their rage and insolence."

   [184] "Solo nutu." - Lat. "Enfaisant signe seulement du bout du doigt."
   -- Fr.

   [185] The Chaldee version reads fear, but the Syriac, Ethiopic, and
   Vulgate versions follow the Septuagint. The Arabic employs a word of
   nearly the same import, signifying a doctor or teacher of the law. In
   it is, "O Lord set a schoolmaster over them." Augustine and Jerome, who
   adopted the reading of the Septuagint, render the words, "Set, O Lord,
   a lawgiver over them;" and it was their opinion that lawgiver means
   antichrist, to whom God in his wrath gave dominion over the nations.
   According to others, lawgiver means Christ. Dr Horsley reads, "O
   Jehovah, appoint thou a teacher over them." Ainsworth and Dr Adam
   Clarke adopt the same rendering, and view the words as a prayer that
   the nations may learn humility and piety, that they may know their
   accountability to God, and become wise unto salvation.

   [186] "Tous fleax de Dieu par lesquels est rembarre comme a grans coups
   de marteau." -- Fr.

   [187] The original word is #N+W+Sh, enosh; and therefore it is a prayer
   that they may know themselves to be but miserable, frail, and dying
   men. The word is in the singular number, but it is used collectively.
     __________________________________________________________________

   [155] "Comme on a accoustum de parler quand la chose est obscure." --
   Fr.
     __________________________________________________________________

   PSALM 10.

   David here complains, in his own name, and in the name of all the
   godly, that fraud, extortion, cruelty, violence, and all kind of
   injustice, prevailed every where in the world; and the cause which he
   assigns for this is, that ungodly and wicked men, being intoxicated
   with their prosperity, have shaken off all fear of God, and think they
   may do whatever they please with impunity. Accordingly, he earnestly
   beseeches God to help him, and to remedy his desperate calamities. In
   the close, he comforts himself and the rest of the faithful with the
   hope of obtaining deliverance in due time. This description represents,
   as in a mirror, a lively image of a widely corrupt and disorganised
   state of society. When, therefore, we see iniquity breaking out like a
   flood, that the strangeness of such a temptation may not shake the
   faith of the children of God and cause them to fall into despair, let
   them learn to look into this mirror. It tends greatly to lighten grief,
   to consider that nothing befalls us at this day which the Church of God
   has not experienced in the days of old; yea, rather that we are just
   called to engage in the same conflicts with which David and the other
   holy patriarchs were exercised. Farther, the faithful are admonished to
   have recourse to God in such a confused state of things; for unless
   they are convinced that it belongs to God to succor them, and to remedy
   such a state of matters, they will gain nothing by indulging in
   confused murmurings, and rending the air with their cries and
   complaints.
     __________________________________________________________________

   Psalm 10:1-2

   1. Why standest thou afar off, O Jehovah? and winkest at seasonable
   times in trouble? [188] 2. The ungodly in his pride doth persecute the
   poor; [189] let them be caught in the devices [190] which they imagine.


   1. Lord, why standest thou afar off? We here see how the prophet,
   seeking a remedy for his calamities, which were apparently past hope,
   directly addresses himself to God at the very commencement. And the
   rule which we should observe, when we are in trouble and sorrow, is
   this: We should seek comfort and solace in the providence of God; for
   amidst our agitations, vexations, and cares, we ought to be fully
   persuaded that it is his peculiar office to give relief to the wretched
   and afflicted. It is in an improper sense, and by anthropathy, [191]
   that the Psalmist speaks of God as standing afar off. Nothing can be
   hid from his eyes; but as God permits us to speak to him as we do to
   one another, these forms of expression do not contain any thing absurd,
   provided we understand them as applied to God, not in a strict sense,
   but only figuratively, according to the judgment which mere sense forms
   from the present appearance of things. It is possible that a righteous
   man may not check an injury which is done to a poor man before his
   eyes, because he is destitute of the power; but this cannot be the case
   with respect to God, who is always armed with invincible power. If,
   therefore, he act as if he took no notice, it is the same as if he
   withdrew himself afar off. The word T+E+L+J+M%, taelim, which signifies
   to hide, is explained in two ways. According to some, David here
   complains of God for hiding himself, as if he accounted the care of
   human affairs beneath him. Others understand it as meaning to shut the
   eyes; and this appears to me to be the more simple view. It is to be
   observed, that although David here complains that God kept himself afar
   off, he was, notwithstanding, fully persuaded of his presence with him,
   otherwise it would have been in vain to have called upon him for aid.
   The interrogation which he employs is to this effect: Lord, since it is
   thy prerogative to govern the world, and also to regulate it by thy
   righteousness as thou sustainest it by thy power, why is it that thou
   dost not more quickly show thyself a defender of thine own people
   against the arrogance and incredible pride of the ungodly? David,
   however, speaks thus not so much in the way of complaining, as to
   encourage himself in the confidence of obtaining what he desired.
   Through the infirmity of sense, he says, that it is unbecoming of God
   to cease so long from executing his office; and yet, at the same time,
   he fails not to yield to him the honor which is his due, and by his
   prayers he deposits into his bosom the great burden of trouble with
   which he was laden. The expression which follows, at needful times,
   relates to the same subject. Although God may not stretch forth his
   hand to take vengeance [192] at every moment, yet when he beholds the
   simple and innocent oppressed, it is not time for him to defer any
   longer. David briefly defines the fit time for putting the hand to the
   work to be when the faithful are in distress. Of this form of speech we
   have spoken in the preceding psalm, at the tenth verse.

   2. The ungodly in his pride, etc Before uttering his prayer against the
   ungodly, the Psalmist briefly sets forth their wickedness in cruelly
   vexing the afflicted, for no other reason but because they disdain and
   despise them, through the pride with which they are inflated. And their
   cruelty is not a little enhanced from this, that, forgetful of all
   humanity, they contemptuously triumph over the poor and afflicted,
   mocking them and inflicting injuries upon them. [193] Cruelty is,
   indeed, always proud, yea, rather, pride is the mother of all wrongs;
   for if a man did not through pride magnify himself above his neighbors,
   and through an overweening conceit of himself despise them, even common
   humanity would teach us with what humility and justice we ought to
   conduct ourselves towards each other. But David here intended to state
   that the only cause why the ungodly, whom he accuses, exercise their
   cruelty against the wretched and the needy, from whom they receive no
   provocation, is the pride and arrogance of their own spirits. Let every
   one, therefore, who desires to live justly and unblameably with his
   brethren, beware of indulging or taking pleasure in treating others
   disdainfully; and let him endeavor, above all things, to have his mind
   freed from the disease of pride. The word D+L+Q+, dalak, signifies to
   suffer persecution, as well as to persecute; and, therefore, some
   prefer translating the words, The poor is persecuted in the pride of
   the ungodly. [194] They may also not improperly be rendered thus, The
   poor burns in the pride of the ungodly, because this is the more common
   signification of the word. The pride of the wicked, like fire, devours
   the poor and afflicted.
     __________________________________________________________________

   [188] "et tu caches au temps que sommes en tribulation?" -- Fr. "And
   hidest thyself when we are in trouble?" -- Hebrews "Aux opportunitez,
   ou, aux temps opportuns." -- Fr. marg. "In opportunities, or, at
   seasonable times."

   [189] "Ou, le poure est persecute, ou, il brusle en l'orgueil des
   meschans." -- Fr. marg. "Or, the poor is persecuted; or, he burns in
   the pride of the wicked."

   [190] Horsley reads "subtleties," and observes in a note, "I choose
   this ambiguous word; being in doubt whether the petition against the
   wicked be that they may be ruined by their own stratagems against the
   righteous, or that they may be the dupes of their own atheistical
   speculations upon moral and religious subjects. It seems to me that the
   word M+Z+M+W+T+, may signify either `crafty tricks,' or `refined
   theories,' and, in this latter sense, it is used in the fourth verse."
   Horsley considers this psalm as a general description of the oppression
   of the righteous by apostate spirits, atheists, and idolaters, who have
   all conspired against them, and not as referring to any particular
   calamity of the Jewish nation, or of any individual.

   [191] "C'est quand nous attribuons a Dieu les passions, affections, et
   fatOhs de faire des hommes." -- Fr. marg. "That is, when we attribute
   to God the passions, affections, and manners of men."

   [192] "Pour faire vengence." -- Fr.

   [193] "En se mocquant d'eux et les outrageant." -- Fr.

   [194] D+L+Q+, dalak, signifies two things, to persecute, and to be set
   on fire; and though we render it in the former sense, and so apply it
   to R+ShE+, rasha, the wicked, in the active tense, -- the wicked
   persecutes the poor, yet the ancient interpreters generally render it
   in the passive, and apply it to E+N+J+, anay, the poor, that in the
   pride of the wicked he is set on fire, that is, brought into great
   tribulation." -- Hammond. The word used by the Septuagint is
   empurizetai. There may be an allusion in the Hebrew word to the fires
   which persecutors have kindled for burning to death the confessors and
   martyrs of Christ.
     __________________________________________________________________

   Psalm 10:3-4

   3. For the ungodly praiseth himself on account of the desire of his own
   soul; and the violent man blesseth himself; he despiseth Jehovah. 4.
   The ungodly, in the pride of his countenance, [195] inquireth not: all
   his devices say, There is no God.


   3. For the ungodly praiseth himself. This verse is variously explained.
   Literally the reading is, For praiseth the wicked or ungodly; and it is
   therefore necessary to supply some word, but what word is disputed.
   [196] Some translate the words, ungodly and violent man, in the
   accusative case, thus: He praiseth the ungodly, and blesseth the
   violent man; because they think it strange that after "praiseth" the
   sentence should end abruptly, without any thing being said of who or
   what was praised. But since it is quite common in Hebrew, when the
   agent and the subject are one and the same person, to express the word
   only once, while we repeat it in order to complete the sense, the
   interpretation which I have followed appears to me the most proper,
   namely, that the ungodly man praises himself, and boasts of the desire
   of his soul, and blesses himself. Now, it may be asked, What is this
   desire of soul? It is usually understood in this sense, [197] that the
   ungodly flatter and applaud themselves, while fortune smiles on them,
   and they obtain their wishes, and enjoy whatever they desire; just as
   David adds, a little after, that they abuse their prosperity, in
   attempting whatever comes into their fancy. But, in my opinion, desire
   of soul here denotes rather lust, and the intemperate gratification of
   passion and appetite; and thus the meaning is, that they indulge
   themselves with delight in their depraved desires, and, despising the
   judgment of God, fearlessly absolve themselves from all guilt, maintain
   their innocence, [198] and justify their impiety. Moses uses a similar
   form of expression in Deuteronomy 29:19,

   "I shall have peace, though I walk in the imagination of mine heart."

   David, indeed, says a little after, that the ungodly abuse their
   prosperity, by flattering themselves; but here, in my judgment, he
   expresses something more weighty, namely, that they acquire praise from
   their presumptuousness, and glory in their wickedness; and this foolish
   confidence, or bold assurance, is the cause of their throwing off all
   restraint and breaking forth into every kind of excess. Accordingly, I
   interpret the words praise and bless as having the same meaning, just
   as the words, ungodly and violent man, are synonymous in this place,
   although they differ from each other as genus and species. With these
   statements agrees what is immediately added in the end of the verse
   that these ungodly persons despise God. To translate the verb, to
   blaspheme, as has been done by some, or to provoke to anger, as has
   been done by others, is too remote from the scope of the passage. David
   rather teaches, that the cause of their careless indulgence in the
   gratification of their lusts, is their base contempt of God. He who
   duly reflects that God will be his judge is so much alarmed by this
   reflection, that he dares not bless his soul while his conscience
   accuses him of guilt and of being given to the practice of sin. [199]

   4. The ungodly, in the pride of his countenance, etc Others translate
   the words, The ungodly man, by reason of the violence of his anger, or,
   in the pride which he displays, does not inquire after God. But this
   partly perverts the meaning, and partly weakens the force of what David
   intended to express. In the first place, the word inquire, which is
   here put absolutely, that is, without any noun which it governs, is,
   according to this translation, improperly limited to God. David simply
   means, that the ungodly, without examination, permit themselves to do
   any thing, or do not distinguish between what is lawful and unlawful,
   because their own lust is their law, yea, rather, as if superior to all
   laws, they fancy that it is lawful for them to do whatever they please.
   The beginning of well-doing in a man's life is inquiry; in other words,
   we can only begin to do well when we keep ourselves from following,
   without choice and discrimination, the dictates of our own fancy, and
   from being carried away by the wayward propensities of our flesh. But
   the exercise of inquiring proceeds from humility, when we assign to
   God, as is reasonable, the place of judge and ruler over us. The
   prophet, therefore, very properly says, that the reason why the
   ungodly, without any regard or consideration, presume to do whatever
   they desire, is because, being lifted up with pride, they leave to God
   nothing whatever of the prerogative of a judge. The Hebrew word P+P%,
   aph, which we have translated countenance, I have no doubt is here
   taken in its proper and natural signification, and not metaphorically
   for anger; because haughty persons show their effrontery even by their
   countenance.

   In the second clause, the prophet more severely, or, at least, more
   openly, accuses them, declaring that all their wicked imaginations show
   that they have no God. All his devices say, There is no God [200] By
   these words I understand, that through their heaven-daring presumption,
   they subvert all piety and justice, as if there were no God sitting in
   heaven. Did they truly believe that there is a God, the fear of the
   judgment to come would restrain them. Not that they plainly and
   distinctly deny the existence of a God, but then they strip him of his
   power. Now, God would be merely like an idol, if, contented with an
   inactive existence, he should divest himself of his office as judge.
   Whoever, therefore, refuse to admit that the world is subject to the
   providence of God, or do not believe that his hand is stretched forth
   from on high to govern it, do as much as in them lies to put an end to
   the existence of God. It is not, however, enough to have some cold and
   unimpressive knowledge of him in the head; it is only the true and
   heartfelt conviction of his providence which makes us reverence him,
   and which keeps us in subjection [201] to him. The greater part of
   interpreters understand the last clause as meaning generally, that all
   the thoughts of a wicked man tend to the denial of a God. In my
   opinion, the Hebrew word M+Z+M+W+T+, mezimmoth, is here, as in many
   other places, taken in a bad sense for cunning and wicked thoughts,
   [202] so that the meaning, as I have noticed already, is this: Since
   the ungodly have the hardihood to devise and perpetrate every kind of
   wickedness, however atrocious, it is from this sufficiently manifest,
   that they have cast off all fear of God from their hearts.
     __________________________________________________________________

   [195] "In altitudine naris;" -- literally, "In the height of his nose."
   This also is the literal rendering of the Hebrew text, "The nose and
   casting up of it signifies a proud, scornful, and sometimes an angry
   countenance." -- Ainsworth.

   [196] "Il y a mot en mot, Car louis le meschant et il y faut, suppleer
   quelque petit mot: or, cela on y besongne diversement." -- Fr.

   [197] "On la repete pour patnaire le sense." -- Fr.

   [198] "Es s'osent bien absoudre et tenir pour innocens." -- Fr.

   [199] "Cependant qu'il se sent coulpable et adonne k mM faire." -- Fr.

   [200] The sentence in the Hebrew text is elliptical, and hence it has
   been variously translated. Literally it is, "No God all his thoughts."
   The Syriac version renders it, "There is no God in all his thoughts."
   The Septuagint reads, Ouk estin ho theos enopion autou, "God is not
   before him." Mudge renders it, "No God is all his wicked politics;"
   Horsley, "No God is the whole of his philosophy." and Fry, "There is no
   Elohim is all his thought."

   [201] "Qui nous le fait avoir en reverence et nous tient le subjets."
   -- Fr.

   [202] "Pour meschantes et malicieuses pensees." -- Fr. "Wicked and
   malicious thoughts."
     __________________________________________________________________

   Psalm 10:5-6

   5. His ways are prosperous at all times; on high are thy judgments
   before him; he puffeth at all his enemies. 6. He saith in his heart, I
   shall not be moved from generation to generation, because he is not in
   adversity.


   There is a great diversity of opinion among interpreters respecting the
   first clause of this verse. The translators of the Septuagint version,
   thinking the word J+X+J+L+W+, yachilu, which is in the future tense,
   derived from the root X+L+L+, chalal, which it is not, have rendered
   it, his ways are defiled. But it is agreed among the Jewish expositors,
   that it is derived from the root X+W+L+, chol. Many among them,
   however, take it actively for to put one in fear, or to put one to
   trouble, as if it had been said, The ways of the ungodly are dreadful
   to the good, and torment them. [203] Some also apply the words to God,
   reading the sentence thus, His ways come, that is to say, have their
   course, or prosper at all times. This, however, in my judgment, is too
   forced. But as this word, in other texts of Scripture, means to be
   prosperous, I am surprised that there should be any difference of
   opinion among the learned concerning this passage, when immediately, in
   the next clause, the prophet clearly shows that he is speaking of the
   prosperous condition of the ungodly, and the continued course of
   pleasure which intoxicates them. He not only complains of this their
   prosperity, but from it he aggravates their guilt, in that they take
   occasion, from the goodness of God, to harden themselves in their
   wickedness. I would, therefor explain the verse thus: As they enjoy a
   continued course of prosperity, they dream that God is bound or
   plighted to them, and hence they put his judgments far from them; and
   if any man oppose them, they are confident they can immediately put him
   down, or dash him to pieces with a puff or breath. Now, we understand
   the simple meaning of the prophet to be, that the ungodly mock God,
   taking encouragement from his forbearance; as that base tyrant,
   Dionysius, because he had a prosperous voyage, after having plundered
   the temple of Proserpine, [204] boasted that God favored the
   sacrilegious. [205] Hence it is, that they put far from them the
   judgments of God.

   In the opinion of some, these words, On high are thy judgments before
   him, mean much the same thing as if the prophet had said, God treats
   them with too much clemency, and spares them; just as he elsewhere
   complains of their being exempted from the common afflictions of life.
   But this interpretation does not so well agree with the words; yea, it
   appears to be unnatural and forced. The judgments of God then are said
   to be on high to the ungodly, because, presuming upon the great
   distance of God from them, [206] they promise themselves not only a
   truce with death during their whole life, but also an everlasting
   covenant with it. We see how, by procrastinating the evil day, they
   harden themselves, and become more and more obstinate in evil; [207]
   yea, persuading themselves that God is shut up in heaven, as if they
   had nothing to do with him, they strengthen themselves in the hope of
   escaping unpunished; [208] as we see them, in Isaiah, (Isaiah 22:13)
   jesting at the threatenings of the prophets, saying, "Let us eat and
   drink, for to-morrow we shall die." When the prophets, in order to
   inspire the people with terror, denounced the dreadful vengeance of
   God, which was ready to be inflicted upon them, these wicked men cried
   out that it was all whims or idle stories. God therefore bitterly
   inveighs against them, because, when he called the people to mourning,
   ashes, and sackcloth, these mockers encouraged them to minstrelsy and
   feasting; and at length he swears, "As I live, surely this iniquity
   shall not be purged from you till ye die." The faithful, indeed, lift
   up their eyes to heaven to behold the judgments of God; and they are
   not less afraid of them than if they were just ready to fall upon their
   heads. The ungodly, on the contrary, despise them, and yet, in order
   not to be disturbed or tormented with the fear or apprehension of them,
   they would banish them into heaven; just as the Epicureans, although
   they did not presume avowedly to deny the existence of a God, yet
   imagined that he is confined to heaven, where he indulges himself in
   idleness, without taking any concern about what is done here below.
   [209] From this infatuation flows their presumptuous confidence of
   which David speaks, by which they assure themselves of being able to
   destroy, with a puff or blast alone, all who are enemies to them. The
   word P+W+X+, phuach, which sometimes signifies to ensnare, is here more
   properly taken for to puff, or to blow out.

   The Psalmist confirms these statements in the next verse, where he
   tells us that the persons of whom he speaks are fully persuaded in
   their hearts that they are beyond all danger of change. He saith in his
   heart, I shall not be moved from generation to generation The ungodly
   often pour forth proud language to this effect. David, however, only
   touches the hidden ulcer of their vile arrogance, which they cherish in
   their own breasts, and therefore he does not say what they speak with
   their mouth, but what they persuade themselves of in their hearts. It
   may here be asked, Why does David blame in others what he professes
   concerning himself in so many places? [210] for trusting to the
   protection of God, he courageously triumphs over all dangers. [211] And
   surely it becomes the children of God effectually to provide for their
   safety, so that, although the world should a hundred times fall into
   ruins, they may have the comfortable assurance that they will remain
   unmoved. The answer to this question is easy, and it is this, The
   faithful promise themselves security in God, and no where else; and yet
   while they do this, they know themselves to be exposed to all the
   storms of affliction, and patiently submit to them. There is a very
   great difference between a despiser of God who, enjoying prosperity
   today, is so forgetful of the condition of man in this world, as
   through a distempered imagination to build his nest above the clouds,
   and who persuades himself that he shall always enjoy comfort and
   repose, [212] -- there is a very great difference between him and the
   godly man, who, knowing that his life hangs only by a thread, and is
   encompassed by a thousand deaths, and who, ready to endure any kind of
   afflictions which shall be sent upon him, and living in the world as if
   he were sailing upon a tempestuous and dangerous sea, nevertheless,
   bears patiently all his troubles and sorrows, and comforts himself in
   his afflictions, because he leans wholly upon the grace of God, and
   entirely confides in it. [213] The ungodly man says, I shall not be
   moved, or I shall not shake for ever; because he thinks himself
   sufficiently strong and powerful to bear up against all the assaults
   which shall be made upon him. The faithful man says, What although I
   may happen to be moved, yea, even fall and sink into the lowest depths?
   my fall will not be fatal, for God will put his hand under me to
   sustain me. By this, in like manner, we are furnished with an
   explanation of the different effects which an apprehension of danger
   has upon the good and the bad. Good men may tremble and sink into
   despondency, but this leads them to flee with all haste to the
   sanctuary of God's grace; [214] whereas the ungodly, while they are
   affrighted even at the noise of a falling leaf, [215] and live in
   constant uneasiness, endeavor to harden themselves in their stupidity,
   and to bring themselves into such a state of giddy frenzy, that being,
   as it were, carried out of themselves, they may not feel their
   calamities. The cause assigned for the confidence with which the
   prosperous ungodly man persuades himself that no change shall come upon
   him is, because he is not in adversity This admits of two senses. It
   either means, that the ungodly, because they have been exempted from
   all calamity and misery during the past part of their life, entertain
   the hope of a peaceful and joyful state in the time to come; or it
   means, that through a deceitful imagination they exempt themselves from
   the common condition of men; just as in Isaiah, (Isaiah 28:15) they
   say,

   "When the overflowing scourge shall pass through,
   it shall not come upon us."
     __________________________________________________________________

   [203] The Greek word which they use is Bebelountai,. Aben Ezra's
   rendering is, "His ways always cause terror."

   [204] "Apres qu'il ent pilld le temple de Proserpine." -- Fr.

   [205] Vale. lib. 1, chapter 2.

   [206] "Pource que se confians de la longue distance qui est entre Dieu
   et eux." -- Fr.

   [207] "Car nous voyons comme delayans le temps, il s'endureissent et
   obstinent au mal de plus en plus." -- Fr.

   [208] "En l'esperance de jamais ne venir le conte." -- Fr. "In the hope
   of never being called to account."

   [209] "Font a croire qu'il est au ciel, on il se donne du bon temps
   sans se soucier de ce qu'il se fait yci bas." -- Fr.

   [210] Psalm 3:7; 23:4; 27:3, etc. -- Fr.

   [211] "Il ose dire hardiment qu'il ne redoute nuls dangers et les
   desfie tous." -- Fr. "He courageously declares that he is not afraid of
   any dangers, and defies them all."

   [212] "Et se fait a croire qu'il sera tousjours a son aise et repos."
   -- Fr.

   [213] "Toutesfois pource qu'il s'appuye du tout sur la grace de Dieu,
   et s'y confie, porte patienment toutes molestes et ennuis et se console
   en ses afflictions." -- Fr.

   [214] "Se retirent de bonne heure vers la grace de Dieu pour se mettre
   au sauvete comme en un lien de refuge et asseurance."-- Fr. "Betake
   themselves with all haste to the grace of God, to put themselves in
   safety as in a place of refuge and security."

   [215] "Au bruit des fueilles qui tombent des arbres." -- Fr. "At the
   noise of leaves falling from the trees."
     __________________________________________________________________

   Psalm 10:7-10

   7. His mouth is full of cursing, and deceit, and malice: under his
   tongue are mischief and iniquity. 8. He will sit in the ensnaring
   places of the villages; in his lurking places will he murder the
   innocent: his eyes will take their aim against the poor. 9. He will lie
   in wait secretly, as a lion in his den; he will lie in wait to catch
   the poor; he will catch the poor by drawing him into his net. 10. He
   will crouch low, and cast himself down, and then shall an army of the
   afflicted fall by his strengths. [216]


   7. His mouth is full of cursing. The scope of these four verses is
   this: If God intends to succor his servants, it is now a proper time
   for doing so, inasmuch as the lawlessness of the ungodly has burst
   forth to the utmost possible excess. In the first place, he complains
   that their tongues are full of perjuries and deceits, and that they
   carry or hide mischief and wrongs, it being impossible to have any
   dealings with them in any matter without loss and damage. The word
   #L+H+, alah, which some render cursing, does not signify the
   execrations which they throw out against others, but rather those which
   they call down upon their own heads: for they do not scruple to utter
   the most awful imprecations against themselves, that thereby they may
   the better succeed in deceiving others. It is, therefore, not
   improperly rendered by some, perjury, for this word ought to be joined
   to the other two, deceit and malice. Thus the wicked are described as
   cursing or swearing falsely, so far as it contributes to forward their
   purposes of deceiving and doing injury. Hence follow mischief and
   injustice, because it is impossible for the simple, without suffering
   detriment, to escape their snares, which are woven of deceits,
   perjuries, and malice.

   8. He will sit in the ensnaring places of the villages. [217] I have
   purposely avoided changing the verbs of the future tense into another
   tense, because they imply a continued act, and also because this Hebrew
   idiom has extended even to other languages. David, therefore, describes
   what ungodly men are accustomed to do. And, in the first place, he
   compares them to highwaymen, who lie in wait at the narrow parts of
   roads, and choose for themselves hiding-places from which they may fall
   upon travelers when off their guard. He says also, that their eyes are
   bent or leering, [218] by a similitude borrowed from the practice of
   dart-shooters, who take their aim with leering, or half shut eyes, in
   order to hit the mark the surer. Nor does he here speak of the common
   sort of highwaymen who are in the woods; [219] but he directs his
   language against those great robbers who hide their wickedness under
   titles of honor, and pomp, and splendor. The word X+ZJR+J+M%,
   chatserim, therefore, which we have rendered villages, is by some
   translated palaces; as if David had said, they have converted their
   royal mansions into places of robbery, where they may cut the throats
   of their unhappy victims. But granting the word to have this allusion,
   I consider that it refers principally to the practice of robbers, to
   which there is a reference in the whole verse, and I explain it thus:
   Like as robbers lie in wait at the egresses of villages, so these
   persons lay their snares wherever they are.

   In the next verse, he sets forth their cruelty in a light still more
   aggravated, by another comparison, saying, that they thirst for their
   prey like lions in their dens Now, it is a step higher in wickedness to
   equal in cruelty wild beasts than to make havoc after the manner of
   robbers. It is worthy of remark, that he always joins deceits and
   snares with violence, in order the better to show how miserable the
   children of God would be, unless they were succoured by help from
   heaven. There is also added another similitude, which expresses more
   clearly how craft in catching victims is mingled with cruelty. They
   catch them, says he but it is by drawing them into their net By these
   words he means, that they not only rush upon them with open force and
   violence, but that, at the same time also, they spread their nets in
   order to deceive.

   He again repeats all this in the tenth verse, giving a beautiful and
   graphic description of the very mien or gesture of such wicked men,
   just as if he set before our eyes a picture of them. They crouch low,
   says he, and cast themselves down, [220] that they may not, by their
   cruelty, frighten away their victims to a distance; for they would fain
   catch in their entanglements those whom they cannot hurt without coming
   close to them. We see how he joins these two things together, first
   snares or gins, and then sudden violence, as soon as the prey has
   fallen into their hands. For, by the second clause, he means, that
   whenever they see the simple to be fully in their power, they rush upon
   them by surprise with a savage violence, just as if a lion should
   furiously rise from his couch to tear in pieces his prey. [221] The
   obvious meaning of the Psalmist is, that the ungodly are to be dreaded
   on all sides, because they dissemble their cruelty, till they find
   those caught in their toils whom they wish to devour. There is some
   obscurity in the words, to which we shall briefly advert. In the clause
   which we have rendered an army of the afflicted, the Hebrew word
   X+L+K+#J+M%, chelcaim, an army, in the opinion of some, is a word of
   four letters. [222] Those, however, think more accurately who hold it
   to be compound, and equivalent to two words. [223] Although, therefore,
   the verb N+P+L+, naphal, is in the singular number, yet the prophet,
   doubtless, uses X+L+ K+#J+M%, chel caim, collectively, to denote a
   great company of people who are afflicted by every one of these lions.
   I have rendered E+ZJW+M+J+M+, atsumim, his strengths, as if it were a
   substantive; because the prophet, doubtless, by this term, intends the
   talons and teeth of the lion, in which the strength of that beast
   chiefly consists. As, however, the word is properly an adjective in the
   plural number, signifying strong, without having any substantive with
   which it agrees, we may reasonably suppose that, by the talons and
   teeth of the lion, he means to express metaphorically a powerful body
   of soldiers. In short, the meaning is this: These wicked men hide their
   strength, by feigned humility and crafty courteous demeanour, and yet
   they will always have in readiness an armed band of satellites, or
   claws and teeth, as soon as an opportunity of doing mischief is
   presented to them.
     __________________________________________________________________

   [216] "Ou, par ses forts, asavoir membres." -- Fr. "Or, by his strong
   members." That is, his teeth, or claws. The adjective for strong, in
   the original, is in the plural, and there is no substantive with which
   it agrees. We have examples of a similar ellipsis in other parts of
   Scripture. Thus in 2 Samuel 21:16, we have new, for a new sword; and in
   Psalm 73:10, full, for a full cup; and in Matthew 10:42, cold, for cold
   water. -- Poole's Annotations.

   [217] Horsley renders the eighth verse thus: "He sitteth in ambush* in
   the villages in secret places;
   He murdereth the innocent;
   his eyes are ever watching for the helpless." And he has the following
   note: "Symmachus and St Jerome certainly read thus J+ShK+ M+#R+B+
   B+X+ZJR+J+M%, and they both render, H+, as a participle. `He sitteth
   prowling about the farm-houses.' This I take to be the true reading and
   the true rendering. The image is that of a beast of prey of the lesser
   order, a fox or a wolf, lying upon the watch about the farm-yard in the
   evening." *Or, "he sitteth prowling about the farmyard."

   [218] Bishop Mant reads "peering eyes." Concerning the word, says he,
   "which I have rendered peering, Parkhurst says that it is applied to
   winking or half closing the eyes in order to see more distinctly. The
   Septuagint and Vulgate translations, which mean look at, behold, give
   the general sense, but not the beautiful image expressed in the
   Hebrew."

   [219] "Qui sont parmi les bois." -- Fr

   [220] The allusion is to the practice of the lion, who, when he intends
   to seize upon his prey, crouches, or lies down, and gathers himself
   together, both to conceal himself, and that he may make the greater
   spring upon his prey when it comes within his reach, (Job 38:39, 40.)

   [221] "Comme si un lion sortant de son giste se levoit furieusement
   pour mettre sa proye par pieces." -- Fr. "As if a lion issuing from his
   den, furiously raised himself to spring upon his prey, and to tear it
   to pieces." "When the lion" says Buffon "leaps up on his prey, he gives
   a spring of ten or fifteen feet, falls on, seizes it with his
   fore-paws, tears it with his claws, and afterwards devours it with his
   teeth."

   [222] Being the plural of, X+L+K+H+, chelcah, which occurs three times
   in this psalm, namely, here and in the eighth and fourteenth verses,
   where it is rendered poor.

   [223] Namely, X+L+ K+#J+M% chel caim. Those who adopt this reading
   observe, that according to the other view, the verb N+P+L+, naphal,
   translated may fall, which is singular, is joined with a plural noun,
   X+L+K+#J+M% chelcaim, but that, by dividing this last word into two, we
   get a singular nominative to the verb. Hammond, however, who adopts the
   first opinion, observes, "That it is an elegance, both in the Hebrew
   and Arabic, to use the verb singular with the nominative plural,
   especially when the verb is placed first, as here it is;" and,
   therefore, he denies the validity of that objection against the
   ordinary rendering.
     __________________________________________________________________

   Psalm 10:11-13

   11. He hath said in his heart, God hath forgotten it: he hideth his
   face that he may never see it. 12. Arise, O Jehovah God, lift up thine
   hand: forget not the poor. 13. Why do the wicked despise God? He saith
   in his heart, Thou wilt not require it.


   11. He hath said in his heart. The Psalmist again points out the source
   from which the presumption of the ungodly proceeds. Because God seems
   to take no notice of their wicked practices, they flatter themselves
   with the hope of escaping unpunished. As, however, they do not openly
   utter with their mouth the detestable blasphemy, that God hath
   forgotten their conduct, and hath shut his eyes that he may never see
   it, but hide their thoughts in the deep recesses of their own hearts,
   as Isaiah declares, (Isaiah 29:15) the Psalmist uses the same form of
   expression which he used before, and which he repeats a little after
   the third time, namely, that the ungodly say to themselves, in their
   hearts, that God takes no concern whatever in the affairs of men. And
   it is to be observed, that the ungodly, when all things happen to them
   according to their wishes, form such a judgment of their prosperity as
   to persuade themselves that God is in a manner bound or obliged to
   them. [224] Whence it comes to pass, that they live in a state of
   constant security, [225] because they do not reflect, that after God
   has long exercised patience towards them, they will undergo a solemn
   reckoning, and that their condemnation will be the more terrible, the
   greater the long-suffering of God.

   12. Arise, O Jehovah. It is a disease under which men in general labor,
   to imagine, according to the judgment of the flesh, that when God does
   not execute his judgments, he is sitting idle, or lying at ease. There
   is, however, a great difference with respect to this between the
   faithful and the wicked. The latter cherish the false opinion which is
   dictated by the weakness of the flesh, and in order to soothe and
   flatter themselves in their vices, they indulge in slumbering, and
   render their conscience stupid, [226] until at length, through their
   wicked obstinacy, they harden themselves into a gross contempt of God.
   But the former soon shake from their minds that false imagination, and
   chastise themselves, returning of their own accord to a due
   consideration of what is the truth on this subject. [227] Of this we
   have here set before us a striking example. By speaking of God after
   the manner of men, the prophet declares that the same error which he
   has just now condemned in the despisers of God had gradually stolen in
   upon his own mind. But he proceeds at once to correct it, and
   resolutely struggles with himself, and restrains his mind from forming
   such conceptions of God, as would reflect dishonor upon his
   righteousness and glory. It is therefore a temptation to which all men
   are naturally prone, to begin to doubt of the providence of God, when
   his hand and judgment are not seen. The godly, however, differ widely
   from the wicked. The former, by means of faith, check this apprehension
   of the flesh; while the latter indulge themselves in their froward
   imagination. Thus David, by the word Arise, does not so much stir up
   God, as he awakens himself, or endeavors to awaken himself, to hope for
   more of the assistance of God than he presently experienced.
   Accordingly, this verse contains the useful doctrine, that the more the
   ungodly harden themselves, through their slothful ignorance, and
   endeavor to persuade themselves that God takes no concern about men and
   their affairs, and will not punish the wickedness which they commit,
   the more should we endeavor to be persuaded of the contrary; yes,
   rather their ungodliness ought to incite us vigorously to repel the
   doubts which they not only admit, but studiously frame for themselves.

   13. Why doth the wicked despise God? It is, indeed, superfluous to
   bring arguments before God, for the purpose of persuading him to grant
   us what we ask; but still he permits us to make use of them, and to
   speak to him in prayer, as familiarly as a son speaks to an earthly
   father. It should always be observed, that the use of praying is, that
   God may be the witness of all our affections; not that they would
   otherwise be hidden from him, but when we pour out our hearts before
   him, our cares are hereby greatly lightened, and our confidence of
   obtaining our requests increases. Thus David, in the present passage,
   by setting before himself how unreasonable and intolerable it would be
   for the wicked to be allowed to despise God according to their
   pleasure, thinking he will never bring them to an account, [228] was
   led to cherish the hope of deliverance from his calamities. The word
   which is here rendered despise, is the same as that which he had used
   before. Some translate it to provoke, and others to blaspheme. But the
   signification which I have preferred certainly agrees much better with
   the context; for when persons take from God the power and office of
   judging, this is ignominiously to drag him from his throne, and to
   degrade him, as it were, to the station of a private individual. [229]
   Moreover, as David had a little before complained that the ungodly deny
   the existence of a God, or else imagine him to be constantly asleep,
   having no care about mankind, so now he complains to the same purpose
   that they say, God will not require it.
     __________________________________________________________________

   [224] "Or il faut noter que les meschans voyans que tout leur vient `X
   souchair sont tellement estat de leur prosperite, qu'ils se sont a
   croire que Dieu est aucunement obligd a eux." -- Fr.

   [225] "Qu'ils vivent sans crainte ne souci de l'advenir." -- Fr. "That
   they live without any fear or concern about the future."

   [226] "Et prenent plaisir kassop et rendre leur conscience stupide,
   afin de se flatter en leurs vices." -- Fr.

   [227] "Retournans d'eux mesmes a bien considerer ce qui enest a la
   verite." -- Fr.

   [228] "A leur plaisir n'estimans pas que jamais il les amenast le
   conte." -- Fr.

   [229] "Au rang des hommes." -- Fr. "To the rank of men."
     __________________________________________________________________

   Psalm 10:14-15

   14. Thou hast seen it; for thou considerest mischief and vexation,
   [230] that thou mayest take the matter into thine own hand: upon thee
   shall the poor leave, for thou wilt be the helper of the fatherless.
   15. Break thou the arm of the wicked and the evil man; thou shalt seek
   his wickedness, and shalt not find it.


   14. Thou hast seen it; for thou, etc Here David, suddenly kindled with
   a holy zeal, enters into conflict, and, armed with the shield of faith,
   courageously repels these execrable opinions; but as he could derive no
   advantage by making his appeal to men, he has recourse to God, and
   addresses him. As the ungodly, in the hope of enjoying unrestrained
   license in the commission of all kinds of wickedness, withdraw to the
   greatest possible distance from God, [231] and through the dictates of
   a perverse mind, imagine themselves to be far beyond his reach; so, on
   the contrary, the faithful ought carefully to keep themselves aloof
   from those wild opinions, which are afloat in the world, and with minds
   lifted upward, to speak to God as if present with them. Accordingly,
   David, in order to prevent himself from being overcome by the
   blasphemies of men, very properly turns away his attention from them.
   There is added a reason in confirmation of the first sentence of the
   verse, namely, because God considers mischief and vexation Since it is
   the peculiar province of God to take cognisance of all wrongs, David
   concludes that it is impossible for God to shut his eyes when the
   ungodly are recklessly and without restraint committing their outrages.
   Moreover, he descends from the general to the particular, which ought
   to be attentively marked: for nothing is easier than to acknowledge in
   general terms that God exercises a care about the world, and the
   affairs of men; but it is very difficult to apply this doctrine to its
   various uses in every-day life. And yet, all that the Scripture says
   concerning the power and righteousness of God will be of no advantage
   to us, and, as it were, only matter of meagre speculation, [232] unless
   every one apply these statements to himself, as his necessity may
   require. Let us therefore learn, from the example of David, to reason
   thus: that, since it belongs to God to take notice of all the mischief
   and injuries which are inflicted on the good and simple, He considers
   our trouble and sorrows even when he seems for a time to take no notice
   of them. The Psalmist also adds, that God does not look down from
   heaven upon the conduct of men here below as an idle and unconcerned
   spectator, but that it is his work to pass judgment upon it; for to
   take the matter into his own hand, is nothing else than duly and
   effectually to examine and determine it as a judge.

   It is, however, our duty to wait patiently so long as vengeance is
   reserved in the hand of God, until he stretch forth his arm to help us.
   We see, therefore, the reason why it is immediately added, Upon thee
   shall the poor leave. By these words David means, that we ought to give
   the providence of God time to manifest itself. The godly, when they are
   afflicted, may with confidence cast their cares into his bosom, and
   commit themselves to his protection. They ought not, however, to be in
   haste for the accomplishment of their wishes; but, being now
   disburdened, they should take their breath till God manifestly declare
   that the fit time of interfering in their behalf is come. The man,
   therefore, leaves upon God who betakes himself to his protection, and
   who, fully persuaded of his faithfulness in keeping what is entrusted
   to him, quietly waits till the fit time of his deliverance come. Some
   read the verb passively, The poor shall be left upon thee. The first
   reading, however, is more correct, and it agrees with the rules of
   grammar; only it is a defective form of expression, inasmuch as the
   thing which the poor leaves is not expressed. But this defect is common
   in Hebrew; and there is no obscurity in the thing itself, namely, that,
   when the godly commit themselves and their concerns to God by prayer,
   their prayers will not be in vain; for these two clauses are closely
   connected, Upon thee shall the poor leave, and, Thou shalt be a helper
   to the fatherless By a metaphor he terms the person fatherless whom he
   had in the preceding clause called poor. And the verb being in the
   future tense denotes a continued act.

   15. Break thou the arm. This form of expression just means breaking the
   power of the wicked. And it is not simply a prayer; it may also be
   regarded as a prophecy. As the ungovernable fury of our enemies very
   often makes us lose courage, as if there were no means by which it
   could be restrained, David, in order to support his faith, and preserve
   it from failing through the fears which presented themselves, sets
   before himself the consideration, that whenever it shall please God to
   break the power of the ungodly, he will bring to nothing both
   themselves and all their schemes. To make the meaning the more evident,
   the sentence may be explained in this way, -- Lord, as soon as it shall
   seem good to thee to break the arm of the wicked, thou wilt destroy him
   in a moment, and bring to nought his powerful and violent efforts in
   the work of doing mischief. David, indeed, beseeches God to hasten his
   assistance and his vengeance; but, in the meantime, while these are
   withheld, he sustains himself by the consolatory reflection, that the
   ungodly cannot break forth into violence and mischief except in so far
   as God permits them; since it is in his power, whenever he ascends into
   the judgment-seat, to destroy them even with his look alone. And
   certainly, as the rising sun dissipates the clouds and vapours by his
   heat, and clears up the dark air, so God, when he stretches forth his
   hand to execute the office of a Judge, restores to tranquillity and
   order all the troubles and confusions of the world. The Psalmist calls
   the person of whom he speaks not only wicked, but the wicked and the
   evil man, and he does so, in my judgment, for the purpose of setting
   forth in a stronger light the greatness of the wickedness of the
   character which he describes. His words are as if he had said, Wicked
   men may even be frantic in their malice and impiety; but God can
   promptly and effectually remedy this evil whenever he pleases.
     __________________________________________________________________

   [230] "Oppression." -- Fr.

   [231] "Se reeulent le plus loin de Dieu qu'ils peuvent." -- Fr.

   [232] "Sera de nulle utilite et comme un speculation maigre." -- Fr.
     __________________________________________________________________

   Psalm 10:16-18

   16. Jehovah is King for ever and ever: the heathen are perished out of
   his land. 17. Thou hast heard the desire of the needy, O Jehovah: thou,
   wilt direct [233] their hearts, and thine ear shall hear them. 18. To
   judge the fatherless and the poor, that the man who is of earth may no
   more terrify them.


   16. Jehovah is King for ever and ever. David now, as if he had obtained
   the desires of his heart, rises up to holy rejoicing and thanksgiving.
   When he calls God King for ever and ever, it is a token of his
   confidence and joy. By the title of King, he vindicates God's claim to
   the government of the world, and when he describes him as King for ever
   and ever, this shows how absurd it is to think to shut him up within
   the narrow limits of time. As the course of human life is short, even
   those who sway the scepter over the greatest empires, being but mortal
   men, very often disappoint the expectations of their servants, [234] as
   we are taught in Psalm 146:3, 4,

   "Put not your trust in princes, nor in the son of man, in whom there is
   no help. His breath goeth forth, he returneth to his earth; in that
   very day his thoughts perish."

   Often the power of giving assistance to others fails them, and while
   they are delaying to give it, the opportunity slips away from them. But
   we ought to entertain more exalted and honorable conceptions of our
   heavenly King; for although he does not immediately execute his
   judgments, yet he has always the full and the perfect power of doing
   so. In short, he reigns, not for himself in particular; it is for us
   that he reigns for ever and ever. As this, then, is the duration of his
   reign, it follows that a long delay cannot hinder him from stretching
   forth his hand in due season to succor his people, even when they are,
   as it were, dead, or in a condition which, to the eye of sense and
   reason, is hopeless. -- The heathen are perished out of the land The
   meaning is, that the holy land was at length purged from the
   abominations and impurities with which it had been polluted. It was a
   dreadful profanation, when the land which had been given for an
   inheritance to the people of God, and allotted to those who purely
   worshipped him, nourished ungodly and wicked inhabitants. By the
   heathen he does not mean foreigners, and such as did not belong to the
   race of Abraham according to the flesh, [235] but hypocrites, who
   falsely boasted that they belonged to the people of God, just as at
   this day many, who are Christians only in name, occupy a place in the
   bosom of the Church. It is no new thing for the prophets to call
   apostates, who have degenerated from the virtues and holy lives of
   their fathers, by the reproachful name of heathen, and to compare them
   not only to the uncircumcised, but also to the Canaanites, who were the
   most detestable among all the heathen.

   "Thy father was an Amorite, and thy mother an Hittite," (Ezekiel 16:3)

   Many other similar passages are to be met with in Scripture. David,
   therefore, in applying the dishonorable name of heathen to the false
   and bastard children of Abraham, gives God thanks for having expelled
   such a corrupt class out of his Church. By this example we are taught,
   that it is no new thing if we see in our own day the Church of God
   polluted by profane and irreligious men. We ought, however, to beseech
   God quickly to purge his house, and not leave his holy temple exposed
   to the desecration of swine and dogs, as if it were a dunghill.

   17. O Jehovah, thou hast heard the desire of the needy. In these words
   the prophet confirms what I have just now said, that when hypocrites
   prevail in the Church, or exceed the faithful in number, we ought,
   unceasingly, to beseech God to root them out; for such a confused and
   shameful state of things ought surely to be matter of deep grief to all
   the true servants of God. By these words, also, the Holy Spirit assures
   us, that what of old God granted to the fathers in answer to their
   prayers, we at the present day will obtain, provided we have that
   anxious solicitude about the deliverance of the Church which we ought
   to entertain. The clause which follows, Thou wilt direct their hearts,
   is variously interpreted by expositors. Some think it signifies the
   same thing, as if it had been said, Thou wilt give success to their
   desires. According to others, the meaning is, Thou wilt frame and
   sanctify their hearts by thy grace, that they may ask nothing in prayer
   but what is right and according to the divine will, as Paul teaches us
   that the Holy Spirit

   "stirs up within us groanings which cannot be uttered," (Romans 8:26)

   Both these expositions are perhaps too forced. David, in this clause,
   magnifies the grace of God in sustaining and comforting his servants in
   the midst of their troubles and distresses, that they may not sink into
   despondency, -- in furnishing them with fortitude and patience, - in
   inspiring them with good hope, - and in stirring them up also to
   prayer. This is the import of the verb K+J+N%, Kin, which signifies not
   only to direct, but also to establish. It is a singular blessing which
   God confers upon us, when, in the midst of temptation, he upholds our
   hearts, and does not suffer them to recede from him, or to turn aside
   to any other quarter for support and deliverance. The meaning of the
   clause which immediately follows, Thou wilt cause thine ear to hear,
   is, that it is not in vain that God directs the hearts of his people,
   and leads them, in obedience to his command, to look to Himself, and to
   call upon him in hope and patience -- it is not in vain, because his
   ears are never shut against their groanings. Thus the mutual harmony
   between two religious exercises is here commended. God does not suffer
   the faith of his servants to faint or fail, nor does he suffer them to
   desist from praying; but he keeps them near him by faith and prayer,
   until it actually appear that their hope has been neither vain nor
   ineffectual. The sentence might, not improperly, be rendered thus: Thou
   shalt establish their heart, until thine ear hear them.

   18. That thou mayest judge. Here the Psalmist applies the last sentence
   of the preceding verse to a special purpose, namely, to prevent the
   faithful, when they are unjustly oppressed, from doubting that God will
   at length take vengeance on their enemies, and grant them deliverance.
   By these words he teaches us, that we ought to bear with patience and
   fortitude the crosses and afflictions which are laid upon us, since God
   often withholds assistance from his servants until they are reduced to
   extremity. This is, indeed, a duty of difficult performance, for we
   would all desire to be entirely exempted from trouble; and, therefore,
   if God does not quickly come to our relief, we think him remiss and
   inactive. But if we are anxiously desirous of obtaining his assistance,
   we must subdue our passion, restrain our impatience, and keep our
   sorrows within due bounds, waiting until our afflictions call forth the
   exercise of his compassion, and excite him to manifest his grace in
   succouring us.

   That the man who is of earth may no more terrify them. David again
   commends the power of God in destroying the ungodly; and he does it for
   this purpose, - that in the midst of their tumultuous assaults we may
   have this principle deeply fixed in our minds, that God, whenever he
   pleases, can bring all their attempts to nothing. Some understand the
   verb #R+P%, arots, which we have translated to terrify, as neuter, and
   read the words thus, -- that mortal man may be no more afraid. But it
   agrees better with the scope of the passage to render it transitively,
   as we have done. And although the wicked prosper in their wicked
   course, and lift up their heads above the clouds, there is much truth
   in describing them as mortal, or men liable to many calamities. The
   design of the Psalmist is indirectly to condemn their infatuated
   presumption, in that, forgetful of their condition, they breathe out
   cruel and terrible threatenings, as if it were beyond the power of even
   God himself to repress the violence of their rage. The phrase, of
   earth, contains a tacit contrast between the low abode of this world
   and the height of heaven. For whence do they go forth to assault the
   children of God? Doubtless, from the earth, just as if so many worms
   should creep out of the crevices of the ground; but in so doing, they
   attack God himself, who promises help to his servants from heaven.
     __________________________________________________________________

   [233] "Ou, fortifieras." -- Fr. marg. "Or, thou wilt strengthen or
   establish."

   [234] "Bien souvent frustrent leurs serviteurs de leur attente." -- Fr.

   [235] "Et des personnes qui ne fussent de la race d'Abraham selon la
   chair." -- Fr.
     __________________________________________________________________
     __________________________________________________________________

   PSALM 11.

   This psalm consists of two parts. In the first part, David recounts the
   severe assaults of temptation which he had encountered, and the state
   of distressing anxiety to which he had been reduced during the time of
   his persecution by Saul. In the second, he congratulates himself on the
   deliverance which God had granted him, and magnifies the righteousness
   of God in the government of the world.

   To the chief musician. A Psalm of David.
     __________________________________________________________________

   Psalm 11:1-3

   1. In Jehovah do I put my trust: how then say ye to my soul, Flee ye
   into your mountain as a bird? 2. Surely, behold! the ungodly shall bend
   [236] their bow, they have fixed their arrows upon the string, to shoot
   secretly at the upright in heart. 3. Truly, the foundations are
   destroyed: what [237] hath the righteous One done?


   1. In Jehovah do I put my trust. Almost all interpreters think that
   this is a complaint which David brings against his countrymen, that
   while seeking in every quarter for hiding-places, he could find nowhere
   even common humanity. And it is indeed true, that in the whole course
   of his wanderings, after betaking himself to flight to escape the
   cruelty of Saul, he could find no secure place of retreat, at least,
   none where he might continue for any length of time undisturbed. He
   might, therefore, justly complain of his own countrymen, in that none
   of them deigned to shelter him when he was a fugitive. But I think he
   has a respect to something higher. When all men were striving, as it
   were, with each other, to drive him to despair, he must, according to
   the weakness of the flesh, have been afflicted with great and almost
   overwhelming distress of mind; but fortified by faith, he confidently
   and steadfastly leaned on the promises of God, and was thus preserved
   from yielding to the temptations to which he was exposed. These
   spiritual conflicts, with which God exercised him in the midst of his
   extreme perils, he here recounts. Accordingly, as I have just now
   observed, the psalm should be divided into two parts. Before
   celebrating the righteousness of God, which he displays in the
   preservation of the godly, the Psalmist shows how he had encountered
   even death itself, and yet, through faith and an upright conscience,
   had obtained the victory. As all men advised him to leave his country,
   and retire into some place of exile, where he might be concealed,
   inasmuch as there remained for him no hope of life, unless he should
   relinquish the kingdom, which had been promised to him; in the
   beginning of the psalm, he opposes to this perverse advice the shield
   of his trust in God.

   But before entering farther upon the subject, let us interpret the
   words. The word N+W+D+, nud, which we have rendered to flee, is written
   in the plural number, and yet it is read in the singular; [238] but, in
   my opinion, this is a corrupt reading. As David tells us that this was
   said to himself only, the Jewish doctors, thinking the plural number
   unsuitable, have taken it upon them to read the word in the singular.
   Some of them, wishing to retain the literal sense as it is called,
   perplex themselves with the question, why it is said, Flee ye, rather
   than Flee thou; and, at length, they have recourse to a very meagre
   subtilty, as if those who counselled him to betake himself to flight
   addressed both his soul and his body. But it was unnecessary labor to
   put themselves to so much trouble in a matter where there is no
   difficulty; for it is certain that those who counselled David did not
   say that he alone should flee, but that he should flee, together with
   all his attendants, who were in the same danger with himself. Although,
   therefore, they addressed themselves especially to David, yet they
   included his companions, who had a common cause with him, and were
   exposed to the like danger. Expositors, also, differ in their
   interpretation of what follows. Many render it from your mountain, as
   if it were M+H+R+K+M%, meharkem; and, according to them, there is a
   change of person, because those who spoke to him must have said, flee
   thou from Our mountain. But this is harsh and strained. Nor does it
   appear to me that they have any more reason on their side, when they
   say that Judea is here called mountain. Others think we should read
   H+R+ K+M+W+ ZJP+W+R+, har kemo tsippor, [239] that is, into the
   mountain as a bird, without a pronoun. [240] But if we follow what I
   have said, it will agree very well with the scope of the passage to
   read thus, Flee ye into your mountain, for you are not permitted to
   dwell in your own country. I do not, however, think that any particular
   mountain is pointed out, but that David was sent away to the desert
   rocks wherever chance might lead him. Condemning those who gave him
   this advice, he declares that he depends upon the promise of God, and
   is not at all disposed thus to go away into exile. Such, then, was the
   condition of David, that, in his extreme necessity, all men repelled
   and chased him far away into desert places.

   But as he seems to intimate that it would be a sign of distrust were he
   to place his safety in flight, it may be asked, whether or not it would
   have been lawful for him to flee; yea, we know that he was often forced
   to retire into exile, and driven about from place to place, and that he
   even sometimes hid himself in caves. I answer, it is true he was
   unsettled like a poor fearful bird, which leaps from branch to branch,
   [241] and was compelled to seek for different bypaths, and to wander
   from place to place to avoid the snares of his enemies; yet still his
   faith continued so steadfast that he never alienated himself from the
   people of God. Others accounted him a lost man, and one whose affairs
   were in a hopeless condition, setting no more value upon him than if he
   had been a rotten limb, [242] yet he never separated himself from the
   body of the Church. And certainly these words, Flee ye, tended only to
   make him yield to utter despair. But it would have been wrong for him
   to have yielded to these fears, and to have betaken himself to flight,
   as if uncertain of what would be the issue. He therefore says
   expressly, that this was spoken to his soul, meaning that his heart was
   deeply pierced by such an ignominious rejection, since he saw (as I
   have said) that it tended only to shake and to weaken his faith. In
   short, although he had always lived innocently, as it became a true
   servant of God, yet these malignant men would have doomed him to remain
   for ever in a state of exile from his native country. This verse
   teaches us, that however much the world may hate and persecute us,
   [243] we ought nevertheless to continue steadfast at our post, that we
   may not deprive ourselves of a right to lay claim to the promises of
   God, or that these may not slip away from us; and that, however much
   and however long we may be harassed, we ought always to continue firm
   and unwavering in the faith of our having the call of God.

   2. Surely, behold! the ungodly. Some think that this is added as the
   excuse made by those who desired David to save himself by flight.
   According to others, David expostulates with his countrymen, who saw
   death menacing him on all sides, and yet denied him shelter. But, in my
   judgment, he here continues his account of the trying circumstances in
   which he was placed. His design is not only to place before our view
   the dangers with which he was surrounded, but to show us that he was
   exposed even to death itself. He therefore says, that wherever he might
   hide himself, it was impossible for him to escape from the hands of his
   enemies. Now, the description of so miserable a condition illustrates
   the more strikingly the grace of God in the deliverance which he
   afterwards granted him. With respect to the words, they have fixed
   their arrows upon the string, to Shoot Secretly, or in darkness, some
   understand them metaphorically of the attempts which David's enemies
   made to surprise him by craft and snares. I, however, prefer this
   interpretation, as being more simple, - that there was no place so
   hidden into which the darts of his enemies did not penetrate, and that,
   therefore, to whatever caves he could betake himself for concealment
   and shelter, death would follow him as his inseparable attendant.

   3. Truly, the foundations are destroyed. Some translate the word
   H+ShT+W+T+, hashathoth, by nets, a sense in which the Scripture in
   other places often uses this word; and their explanation of the words
   is, that the wicked and deceitful arts which the ungodly practiced
   against David were defeated. If we admit this interpretation, the
   meaning of what he adds immediately after, What hath the righteous one
   done? will be, that his escape in safety was owing neither to his own
   exertion, nor to his own skill, but that, without putting forth any
   effort, and when, as it were, he was asleep, he had been delivered from
   the nets and snares of his enemies by the power of God. But the word
   foundations agrees better with the scope of the passage, for he
   evidently proceeds to relate into what straits he had been brought and
   shut up, so that his preservation was now to all appearance hopeless.
   Interpreters, however, who hold that foundations is the proper
   translation of the word, are not agreed as to the sense. Some explain
   it, that he had not a single spot on which to fix his foot; others,
   that covenants which ought to have stability, by being faithfully kept,
   had been often shamefully violated by Saul. Some also understand it
   allegorically, as meaning that the righteous priests of God, who were
   the pillars of the land, had been put to death. But I have no doubt of
   its being a metaphor taken from buildings, which must fall down and
   become a heap of ruins when their foundations are undermined; and thus
   David complains, that, in the eyes of the world, he was utterly
   overthrown, inasmuch as all that he possessed was completely destroyed.
   In the last clause, he again repeats, that to be persecuted so cruelly
   was what he did not deserve: What hath the righteous one done? And he
   asserts his own innocence, partly to comfort himself in his calamities
   from the testimony of a good conscience, and partly to encourage
   himself in the hope of obtaining deliverance. That which encouraged him
   to trust in God was the belief which he entertained, that on account of
   the justice of his cause God was on his side, and would be favorable to
   him.
     __________________________________________________________________

   [236] "Ont tendu l'arc." -- Fr. "Have bent their bow."

   [237] "Mais que?" -- Fr. "But what?"

   [238] Calvin's meaning is, that according to the Hebrew letters, the
   verb is in the plural number; but according to the Hebrew punctuation,
   which regulates the reading, it is in the singular. Piscator, in his
   commentary on this passage, observes, N+W+D+W+, nudi, according to the
   points, is singular and feminine, and refers to the soul of David;
   according to the letters it is plural, N+W+D+W+, nudu, and refers to
   David and his associates. This last reading appears to me the most
   appropriate, both because it is followed by the relative in the plural
   number, and because it does not seem to be a proper or natural mode of
   expression, to speak of persons addressing the soul of another" The
   phrase, to my soul, however, may simply mean to me, a sense in which it
   is frequently used in Scripture.

   [239] This is the reading adopted by the Chaldee, Septuagint, and
   Vulgate versions. Hammond observes, that "where the Hebrew now reads,
   H+R+K+M% ZJP+W+R+, har kemo tsippor, To your mountain a sparrow, all
   the ancient interpreters uniformly read, To the mountain as a sparrow."
   Horsley translates the words, "Flee, sparrows, to your hill," and views
   the expression "as proverbial, denoting a situation of helplessness and
   danger, in which there was no hope of safety but in flight" The noun,
   ZJP+W+R+ tsippor, which he renders sparrows, is singular, and it is
   here construed with a plural verb and a plural pronoun. But he remarks,
   that as this word, like most names of animals in the Hebrew language,
   signifies either the individual or the species, it may here be used in
   the singular number for many individuals, and construed with plural
   verbs, adjectives, and pronouns.

   [240] "Sans specifier a qui est ceste montagne. -- Fr. "Without
   specifying whose mountain it is."

   [241] "Je response que combien qu'il n'ait non plus este arrestd qu'un
   poure oiselet craintif qui saute de branche en branche." -- Fr.

   [242] "Combien que les autres le tenissent pour un homme perdu et
   duquel les affaires estoyent bors d'espoir et qu'ils n'en felssent non
   plus de casque d'un membre pourri." -- Fr.

   [243] "Nous deteste et poursuyve." -- Fr.
     __________________________________________________________________

   Psalm 11:4-5

   4. Jehovah is in the palace of his holiness: Jehovah has his throne in
   heaven; his eyes behold, [244] and his eyelids consider the children of
   men. 5. Jehovah approves the righteous man; but his soul hateth the
   ungodly, and him who loveth iniquity.


   4. Jehovah is in the palace of his holiness. In what follows, the
   Psalmist glories in the assurance of the favor of God, of which I have
   spoken. Being destitute of human aid, he betakes himself to the
   providence of God. It is a signal proof of faith, as I have observed
   elsewhere, to take and to borrow, so to speak, [245] light from heaven
   to guide us to the hope of salvation, when we are surrounded in this
   world with darkness on every side. All men acknowledge that the world
   is governed by the providence of God; but when there comes some sad
   confusion of things, which disturbs their ease, and involves them in
   difficulty, there are few who retain in their minds the firm persuasion
   of this truth. But from the example of David, we ought to make such
   account of the providence of God as to hope for a remedy from his
   judgment, even when matters are in the most desperate condition. There
   is in the words an implied contrast between heaven and earth; for if
   David's attention had been fixed on the state of things in this world,
   as they appeared to the eye of sense and reason, he would have seen no
   prospect of deliverance from his present perilous circumstances. But
   this was not David's exercise; on the contrary, when in the world all
   justice lies trodden under foot, and faithfulness has perished, he
   reflects that God sits in heaven perfect and unchanged, from whom it
   became him to look for the restoration of order from this state of
   miserable confusion. He does not simply say that God dwells in heaven;
   but that he reigns there, as it were, in a royal palace, and has his
   throne of judgment there. Nor do we indeed render to him the honor
   which is his due, unless we are fully persuaded that his judgment-seat
   is a sacred sanctuary for all who are in affliction and unrighteously
   oppressed. When, therefore, deceit, craft, treachery, cruelty,
   violence, and extortion, reign in the world; in short, when all things
   are thrown into disorder and darkness by injustice and wickedness, let
   faith serve as a lamp to enable us to behold God's heavenly throne, and
   let that sight suffice to make us wait in patience for the restoration
   of things to a better state. The temple of his holiness, or his holy
   temple, which is commonly taken for Sion, doubtless here signifies
   heaven; and that it does so is clearly shown by the repetition in the
   next clause, Jehovah has his throne in Heaven; for it is certain David
   expresses the same thing twice.

   His eyes behold. Here he infers, from the preceding sentence, that
   nothing is hidden from God, and that, therefore, men will be obliged to
   render up to him an account of all that they have done. If God reigns
   in heaven, and if his throne is erected there, it follows that he must
   necessarily attend to the affairs of men, in order one day to sit in
   judgment upon them. Epicurus, and such like him as would persuade
   themselves that God is idle, and indulges in repose in heaven, may be
   said rather to spread for him a couch on which to sleep than to erect
   for him a throne of judgment. But it is the glory of our faith that
   God, the Creator of the world, does not disregard or abandon the order
   which he himself at first established. And when he suspends his
   judgments for a time, it becomes us to lean upon this one truth that he
   beholds from heaven; just as we now see David contenting himself with
   this consolatory consideration alone, that God rules over mankind, and
   observes whatever is transacted in the world, although his knowledge,
   and the exercise of his jurisdiction, are not at first sight apparent.
   This truth is still more clearly explained in what is immediately added
   in the fifth verse, that God distinguishes between the righteous and
   the unrighteous, and in such a way as shows that he is not an idle
   spectator; for he is said to approve the righteous, and to hate the
   wicked The Hebrew word B+X+N%, bachan, which we have rendered to
   approve, often signifies to examine or try. But in this passage I
   explain it as simply meaning, that God so inquires into the cause of
   every man as to distinguish the righteous from the wicked. It is
   farther declared, that God hates those who are set upon the infliction
   of injuries, and upon doing mischief. As he has ordained mutual
   intercourse between men, so he would have us to maintain it inviolable.
   In order, therefore, to preserve this his own sacred and appointed
   order, he must be the enemy of the wicked, who wrong and are
   troublesome to others. There is also here contrasted God's hatred of
   the wicked, and wicked men's love of iniquity, to teach us that those
   who please and flatter themselves in their mischievous practices gain
   nothing by such flatteries, and only deceive themselves.
     __________________________________________________________________

   [244] The Sentuagint has here the addition of Eis ton peneta, "the
   afflicted one." "His eyes behold the afflicted one."

   [245] "De prendre et par maniere de dire, emprunter lumiere du ciel."
   -- Fr.
     __________________________________________________________________

   Psalm 11:6-7

   6. He will rain upon the ungodly snares, fire and brimstone, and a
   storm of whirlwinds: this is the portion of their cup. 7. For the
   righteous Jehovah loveth righteousness; [246] his countenance approveth
   the upright. [247]


   6. He will rain upon the ungodly. David now, in the last place, lays it
   down as a certain truth, that although God, for a time, may be still
   and delay his judgments, yet the hour of vengeance will assuredly come.
   Thus we see how by degrees he rises up to the hope of a happy issue to
   his present affliction, and he uses his efforts to attain this, that
   the social and moral disorder, which he saw prevailing around him,
   might not weaken his faith. As the tribunal of God remains firm and
   immovable, he, in the first place, sustains and comforts himself from
   the consideration, that God from on high beholds all that is done here
   below. In the next place, he considers what the office of judge
   requires, from which he concludes, that the actions of men cannot
   escape the inspection of God's omniscient eye, and that although he
   does not immediately punish their evil deeds, he hates all the wicked.
   Finally, he adds, that since God is armed with power, this hatred will
   not be in vain or ineffectual. Thus while God defers the infliction of
   punishment, the knowledge of his justice will have a powerful influence
   in maintaining our faith, until he actually show that he has never
   departed from his watch-tower, from which he beholds the actions of
   men. [248] He appropriately compares the punishments which God inflicts
   to rain. As rain is not constant, but the Lord sends it forth when he
   pleases; and, when the weather is calmest and most serene, suddenly
   raises a storm of hail or violent showers of rain; in like manner, it
   is here intimated that the vengeance which will be inflicted on the
   wicked will come suddenly, so that, when they shall be indulging in
   mirth, and intoxicated with their pleasures, and "when they shall say,
   Peace and safety, sudden destruction will come upon them." [249] At the
   same time, David here evidently alludes to the destruction of Sodom and
   Gomorrah. As the prophets, when they would promise the grace of God to
   the elect, remind them of the deliverance from Egypt, which God wrought
   in behalf of his ancient people, so when they would alarm the wicked,
   they threaten them with a destruction like that which befell Sodom and
   Gomorrah, and they do so upon good grounds; since Jude, in his Epistle,
   tells us that these cities "are set forth for an example, suffering the
   vengeance of eternal fire," (Jude 1:7) The Psalmist, with much beauty
   and propriety, puts snares [250] before fire and brimstone. We see that
   the ungodly, while God spares them, fear nothing, but give themselves
   ample scope in their wayward courses, like horses let loose [251] in an
   open field; and then, if they see any adversity impending over them,
   they devise for themselves ways of escape; in short, they continually
   mock God, as if they could not be caught, unless he first entangle and
   hold them fast in his snares. God, therefore, begins his vengeance by
   snares, shutting up against the wicked every way of escape; and when he
   has them entangled and bound, he thunders upon them dreadfully and
   horribly, like as he consumed Sodom and the neighboring cities with
   fire from heaven. The word Z+L+E+P+W+T+, zilaphoth, which we have
   rendered whirlwinds, is by some translated kindlings or burnings; and
   by others, commotions or terrors. [252] But the context requires the
   interpretation which I have brought forward; for a tempest is raised by
   stormy winds, and then follow thunder and lightning.

   The portion of their cup. By this expression he testifies that the
   judgments of God will certainly take effect, although ungodly men may
   delude themselves by deceitful flattery. This metaphor is frequently to
   be met with in the Scriptures. As the carnal mind believes nothing with
   greater difficulty than that the calamities and miseries which seem to
   be fortuitous, happen according to a just distribution from God, he
   represents himself under the character of a householder, who
   distributes to each member his portion or allowance. David, therefore,
   here intimates that there is certainly a reward laid up for the
   ungodly; that it will be in vain for them to resist, when the Lord
   shall reach to them the cup of his wrath to drink; and that the cup
   prepared for them is not such as they may sip drop by drop, but a cup,
   the whole of which they will be compelled to drink, as the prophet
   threatens,

   (Ezekiel 23:34) "Thou shalt drink it off even to the dregs."

   7. For the righteous Jehovah loveth righteousness. The Psalmist has
   just now reasoned from the office of God that he will punish the
   wicked, and now, from the nature of God, he concludes, that he will be
   the defender of the good and the upright. As he is righteous, David
   shows that, as the consequence of this, he must love righteousness, for
   otherwise he would deny himself. Besides, it would be a cold
   speculation to conceive of righteousness as inherent in God, unless, at
   the same time, we could come to the settled conclusion that God
   graciously owns whatever is his own, and furnishes evidence of this in
   the government of the world. Some think that the abstract term
   righteousness is put for righteous persons. But, in my opinion, the
   literal sense is here more suitable, namely, that righteousness is well
   pleasing to God, and that, therefore, he favors good causes. From this
   the Psalmist concludes, that the upright are the objects of his regard:
   His countenance approveth the upright He had said a little before in a
   different sense, that God beholds the children of men, meaning that he
   will judge the life of every man; but here he means that God graciously
   exercises a special care over the upright and the sincere, takes them
   under his protection, and keeps them in perfect safety. This conclusion
   of the psalm sufficiently shows, that the scope of the whole of it was
   to make it manifest that all those who, depending upon the grace of
   God, sincerely follow after righteousness, shall be safe under his
   protection. The Psalmist himself was one of this number and, indeed,
   the very chief of them. This last clause, His countenance approveth the
   upright, is, indeed, variously explained; but the true meaning, I have
   no doubt, is, that God has always a regard for the upright, and never
   turns away his eyes from them. It is a strained interpretation to view
   the words as meaning that the upright shall behold the face of God. But
   I will not stop to refute the opinions of other men.
     __________________________________________________________________

   [246] "Car le Seigneur est juste, et aime justice." -- Fr. "For the
   Lord is righteous, and loveth righteousness."

   [247] "La droiture." Fr. "Uprightness." "Ou, le droiturier." -- Fr.
   marg. "Or, the upright."

   [248] "De la quelle il contemple les faits des hommes." -- Fr.

   [249] "Et qu'ils diront paix et asseurance mort soudaine leur advient
   h'a." -- Fr.

   [250] Horsley reads, "glowing embers." Lowth renders the word "live
   coals," and observes, that P+T+J+M%, pachim, means globes of fire, or
   simply the lightning. "This," says he, "is certainly more agreeable to
   the context than snares. The root is puach, which, though it sometimes
   means to ensnare, yet more frequently means to breathe forth, or emit,
   fire, for instance. Ezekiel 21:31, `In the fire of my wrath I will blow
   upon thee.' The Ammonites are spoken of as thrown into the furnace of
   the divine wrath: compare Ezekiel 22:21, where almost the same words
   occur, except that the corresponding (and in this case synonymous) verb
   apach is made use of, whence mapnach, a bellows, Jeremiah 6:29. In the
   same sense the verb puach is introduced, Proverbs 29:8, `Scorners will
   inflame a city.' From this explication of the root puach, the word
   pach, a coal blown up, is rightly derived." -- Sacred Poetry of the
   Hebrews, volume. 1, pp. 194, 195. Lowth also states, that the Orientals
   sometimes call the lightning snares or chains, probably from the
   continual coruscations of the lightning in its passage through the air,
   which seem to be connected with each other like a chain. Hengstenberg,
   however, opposes this exposition, and adopts and defends that which
   Calvin has given. "P+X+J+M%," says he, "must here, according to most
   expositors, be taken as a figurative designation of lightning, which is
   alleged to be called also by the Arabians, in prose and poetry, by the
   name of chains. But it is a sufficient objection to this meaning, that
   P+X+ does not signify cord, in general, but specially, gin, snare,
   trap." In proof of this, he quotes Psalm 9:15; Job 18:9; 22:10; Isaiah
   24:17, 18; Proverbs 22:5. "The expression, that he will rain," says he,
   "can present no proper difficulty, as it simply points to the fullness
   of God's retributive judgments, noticed already by Luther, when he
   says, that by it the prophet indicates the great variety and multitude
   of the evils threatened."

   [251] "Ainsi que des chevaux desbridez." -- Fr.

   [252] Dr Adam Clarke renders the words R+W+H+ Z+L+E+P+W+T+, ruach
   zilaphoth, "the spirit of terrors," and states, that "this may refer to
   the horribly suffocat ing Arabian wind called Sinurn." Bishop Lowth
   translates the words, "a burning storm," upon which Michaelis observes,
   "This is an admirable image, and is taken from the school of nature.
   The wind zilgaphoth, which blows from the east, is very pestilential,
   and, therefore, almost proverbial among the Orientals Many wonderful
   stories are related of its effects by the Arabians, and their poets
   feign that the wicked, in their place of eternal torment, are to
   breathe this pestiferous wind as their vital air." -- Lowth's Sacred
   Poetry, vol. 1, p. 193. Hengstenberg translates the words wrath-wind,
   and explains them as simply meaning the divine anger which breaks forth
   as a tempest; and observes, that the vehemence of the anger is denoted
   by the plural number. In opposition to the rendering burning wind, and
   to the opinion that there is an allusion to the Arabian Samurn, he
   states, "The root, Z+E+P+ has, in Hebrew, the signification of being
   angry, no other; and that of being hot, is not once to be found in the
   dialects."
     __________________________________________________________________
     __________________________________________________________________

   PSALM 12.

   David, deploring the wretched and forlorn condition of his people, and
   the utter overthrow of good order, beseeches God to afford them speedy
   relief. Then, in order to comfort both himself and all the godly, after
   having mentioned God's promise of assisting his people, he magnifies
   his faithfulness and constancy in performing his promises. From this he
   concludes, that at length God will deliver the godly, even when the
   world may be in a state of the greatest corruption. [253]

   To the chief musician upon the eighth. A song of David.
     __________________________________________________________________

   Psalm 12:1-2

   1. Save me, O Jehovah; for the merciful man hath failed, and the
   faithful are wasted away from among the children of men, 2. Every one
   speaketh deceit [or falsehood] with his neighbor; they speak with lips
   of flattery, with a double heart. [254]


   To the chief musician upon the eighth. With respect to the word eighth,
   there are two opinions among interpreters. According to some, it means
   a musical instrument; while others are rather inclined to think that it
   is a tune. But as it is of no great importance which of these opinions
   is adopted, I do not trouble myself much about this matter. The
   conjecture of some, that it was the beginning of a song, does not seem
   to me to be so probable as that it refers to the tune, and was intended
   to point out how the psalm was to be sung. [255] In the commencement
   David complains that the land was so overspread with wicked men, and
   persons who had broken forth into the commission of every kind of
   wickedness, that the practice of righteousness and justice had ceased,
   and none was found to defend the cause of the good; in short, that
   there remained no longer either humanity or faithfulness. It is
   probable that the Psalmist here speaks of the time when Saul persecuted
   him, because then all, from the highest to the lowest, had conspired to
   destroy an innocent and an afflicted man. It is a thing very
   distressing to relate, and yet it was perfectly true, that
   righteousness was so utterly overthrown among the chosen people of God,
   that all of them, with one consent, from their hostility to a good and
   just cause, had broken forth into acts of outrage and cruelty. David
   does not here accuse strangers or foreigners, but informs us that this
   deluge of iniquity prevailed in the Church of God. Let the faithful,
   therefore in our day, not be unduly discouraged at the melancholy sight
   of a very corrupt and confused state of the world; but let them
   consider that they ought to bear it patiently, seeing their condition
   is just like that of David in time past. And it is to be observed,
   that, when David calls upon God for succor, he encourages himself in
   the hope of obtaining it from this, that there was no uprightness among
   men; so that from his example we may learn to betake ourselves to God
   when we see nothing around us but black despair. We ought to be fully
   persuaded of this, that the greater the confusion of things in the
   world is, God is so much the readier to aid and succor his people,
   [256] and that it is then the most proper season for him to interpose
   his assistance.

   1. The merciful man hath failed. Some think that this is a complaint
   that the righteous had been unjustly put to death; as if the Psalmist
   had said, Saul has cruelly cut off all who observed justice and
   faithfulness. But I would understand the words in a simpler sense, as
   meaning that there is no longer any beneficence or truth remaining
   among men. He has expressed in these two words in what true
   righteousness consists. As there are two kinds of unrighteousness,
   violence and deceit; so men live righteously when, in their intercourse
   with each other, they conscientiously abstain from doing any wrong or
   injury to one another, and cultivate peace and mutual friendship; when
   they are neither lions nor foxes. When, however, we see the world in
   such a state of disorder as is here described, and are afflicted
   thereby, we ought to be careful not to howl with the wolves, nor to
   suffer ourselves to be carried away with the dissipation and
   overflowing flood of iniquity which we see prevailing around us, but
   should rather imitate the example of David.

   2. Every man speaketh deceit. David in this verse sets forth that part
   of unrighteousness which is contrary to truth. He says that there is no
   sincerity or uprightness in their speech, because the great object upon
   which they are bent is to deceive. He next describes the manner in
   which they deceive, namely, that every man endeavors to ensnare his
   neighbor by flattery [257] He also points out the fountain and first
   cause of this, They speak with a double heart. This doubleness of
   heart, as I may term it, makes men double and variable in their speech,
   in order thereby to disguise themselves in different ways, [258] or to
   make themselves appear to others different from what they really are.
   Hence the Hebrew word X+L+Q+W+T+, chalakoth, which denotes flattery, is
   derived from a word which signifies division. As those who are resolved
   to act truthfully in their intercourse with their neighbors, freely and
   ingenuously lay open their whole heart; so treacherous and deceitful
   persons keep a part of their feeling hidden within their own breasts,
   and cover it with the varnish of hypocrisy and a fair outside; so that
   from their speech we cannot gather any thing certain with respect to
   their intentions. Our speech, therefore, must be sincere in order that
   it may be as it were a mirror, in which the uprightness of our heart
   may be beheld.
     __________________________________________________________________

   [254] Calvin's words literally rendered are, with a heart and a heart,
   and this is a very literal translation of the Hebrew words B+L+B+
   W+L+B+, be-leb va-leb. On the margin of the French version, he reads,
   "De coeur double," "with a double heart," which explains the meaning of
   the other phrase. "With a heart and a heart," is a form of expression
   which forcibly describes the character of deceitful men. "They seem to
   have two hearts," says Dr Adam Clarke, "one to speak fair words, and
   the other to invent mischief."

   [255] "Et que c'est pour exprimer comment se devoir chanter le
   pseaume." -- Fr.

   [256] "Tant plus Dieu est prest d'aider et secourir les siens." -- Fr.

   [257] Horsley reads "smooth lips." "Not smooth," says he, "with
   flattery, but with glossing lies, with ensnaring eloquence and specious
   arguments in support of the wretched cause which they espouse."

   [258] "Pour se disguiser en diverses sortes." -- Fr.
     __________________________________________________________________

   Psalm 12:3-4

   3. Let Jehovah cut off all flattering tips, and the tongue that
   speaketh great [or proud] things: 4. Those who have said we will be
   strengthened by our tongues; our lips are in our own power: who is lord
   over us?


   To his complaint in the preceding verse he now subjoins an imprecation,
   that God would cut off deceitful tongues. It is uncertain whether he
   wishes that deceitful men may be utterly destroyed, or only that the
   means of doing mischief may be taken from them; but the scope of the
   passage leads us rather to adopt the first sense, and to view David as
   desiring that God, by some means or other, would remove that plague out
   of the way. As he makes no mention of malice, while he inveighs so
   vehemently against their envenomed tongues, we hence conclude, that he
   had suffered much more injury from the latter than from the former; and
   certainly falsehood and calumnies are more deadly than swords and all
   other kind of weapons. From the second clause of the third verse it
   appears more clearly what kind of flatterers they were of whom mention
   was made in the preceding verse: The tongue that speaketh great or
   proud things. Some flatter in a slavish and fulsome manner, declaring
   that they are ready to do and suffer any thing which they possibly can
   for our benefit. But David here speaks of another kind of flatterers,
   namely, those who in flattering proudly boast of what they will
   accomplish, and mingle base effrontery and threatening with their
   deceitful arts. He does not, therefore, speak of the herd of mean
   conceited persons among the common people who make a trade of
   flattering, that they may live at other people's expense; [259] but he
   points his imprecation against the great calumniators of the court to
   which he was attached, [260] who not only insinuated themselves by
   gentle arts, but also lied designedly in boasting of themselves, and in
   the big and haughty discourse with which they overwhelmed the poor and
   simple. [261]

   This the Psalmist confirms more fully in the following verse: Who have
   said, we will be strengthened by our tongues Those must be possessed of
   great authority who think that, in the very falsehood to which they are
   addicted, they have enough of strength to accomplish their purposes,
   and to protect themselves. It is the utmost height of wickedness for
   persons to break out into such presumption, that they scruple not to
   overthrow all law and equity by their arrogant and boasting language;
   for, in doing this, it is just as if they openly declared war against
   God himself. Some read, we will strengthen our tongues. This reading is
   passable, in so far as the sense is concerned, but it scarcely agrees
   with the rules of grammar, because the letter L+, lamed, is added.
   Moreover, the sense which is more suitable is this: that the wicked
   persons spoken of being armed with their tongues, go beyond all bounds,
   and think they can accomplish by this means whatever they please; just
   as this set of men so deform every thing with their calumnies, that
   they would almost cover the sun himself with darkness.
     __________________________________________________________________

   [259] "Il ne parle donc pas d'un tas de faquins du commun peuple, qui
   sont estat de flatter pour avoir la lippee franche." -- Fr.

   [260] "The occasion on which this psalm was composed is not expressed,
   but it is a sad complaint of the corrupt manners of that age,
   (especially of the court of Saul, 5:3,) in which it was hard to find an
   honest plain dealing man, in whom one might confide. Some think it aims
   partly at Doeg, and such like courtiers; partly at the Ziphires, and
   such perfidious people in the country, who, promising him their
   friendship, (as Theodoret understands it,) would have most basely
   betrayed him unto Saul, his declared enemy." -- Bishop Patrick's
   Paraphrase on the Book of Psalms.

   [261] "Mais qui mentent plaisir en se vantans et tenans propos braves
   et hautains, desquels ils accablent les poures et simples." -- Fr.
     __________________________________________________________________

   Psalm 12:5-6

   5. Because of the spoiling [262] of the needy, because of the groaning
   of the poor, I will now arise, Jehovah will say; I will set in safety
   him whom he snareth. [263] 6. The words of Jehovah are pure words:
   silver melted in an excellent crucible of earth, purified seven times.


   5. Because of the spoiling of the needy. David now sets before himself
   as matter of consolation, the truth that God will not suffer the wicked
   thus to make havoc without end and measure. The more effectually to
   establish himself and others in the belief of this truth, he introduces
   God himself as speaking. The expression is more emphatic when God is
   represented as coming forward and declaring with his own mouth that he
   is come to deliver the poor and distressed. There is also great
   emphasis in the adverb now, by which God intimates that, although our
   safety is in his hand, and, therefore, in secure keeping, yet he does
   not immediately grant deliverance from affliction; for his words imply
   that he had hitherto been, as it were, lying still and asleep, until he
   was awakened by the calamities and the cries of his people. When,
   therefore, the injuries, the extortions, and the devastations of our
   enemies leave us nothing but tears and groans, let us remember that now
   the time is at hand when God intends to rise up to execute judgment.
   This doctrine should also serve to produce in us patience, and prevent
   us from taking it ill, that we are reckoned among the number of the
   poor and afflicted, whose cause God promises to take into his own hand.

   With respect to the meaning of the second clause of the verse,
   expositors differ. According to some, to set in safety, means the same
   thing as to give or bring safety, as if the letter B+, beth, which
   signifies in, were superfluous. But the language rather contains a
   promise to grant to those who are unjustly oppressed, full restitution.
   What follows is attended with more difficulty. The word P+W+H+, phuach,
   which we have rendered to lay snares for, sometimes signifies to blow
   out, or to puff, -- at other times to ensnare, or to lay snares for;
   and sometimes, also, to speak. Those who think it is here put for to
   speak also differ among themselves with respect to the meaning. Some
   render it God will speak to himself; that is to say, God will determine
   with himself; but as the Psalmist had already declared the
   determination of God, this would be an unnecessary and vain repetition.
   Others refer it to the language of the godly, as if David introduced
   them speaking one to another concerning the faithfulness and stability
   of the promises of God; for with this word they connect the following
   sentence, The words of the Lord are pure words, etc But this view is
   even more strained than the preceding. The opinion of others, who
   suppose, that to the determination of God to arise, there is subjoined
   the language which is addressed to the godly, is more admissible. It
   would not be sufficient for God to determine with himself what he would
   do for our safety, if he did not speak to us expressly, and by name. It
   is only when God makes us to understand, by his own voice, that he will
   be gracious to us, that we can entertain the hope of salvation. God, it
   is true, speaks also to unbelievers, but without producing any good
   effect, seeing they are deaf; just as when he treats them with
   gentleness and liberality, it is without effect, because they are
   stupid, and devour his benefits without any sense of their coming from
   him. But as I perceive that under the word J+#M+R+, yomar, will say,
   the promises of God may be suitably and properly comprehended, to avoid
   a repetition of the same thing, I adopt without hesitation the sense of
   the last clause, which I have given in the translation, namely, that
   God declares he will arise to restore to safety those who seem on all
   sides to be environed by the snares of their enemies, and even caught
   in them. The import of the language is this: The ungodly may hold the
   poor and afflicted entangled in their snares as a prey which they have
   caught; but I will set them in safety. If it should be replied, that
   the reading in the Hebrew is not for whom, but for him, I would
   observe, that it is no new thing for these words, him, for him, to be
   used instead of whom and for whom. [264] If any one prefer the sense of
   puffing at, I am not disposed greatly to oppose him. According to this
   reading, David would elegantly taunt the pride of the ungodly, who
   confidently imagine they can do any thing, [265] even with their
   breath, as we have seen in the tenth psalm, at the fifth verse.

   6. The words of Jehovah. The Psalmist now declares, that God is sure,
   faithful, and steadfast in his promises. But the insertion by the way
   of this commendation of the word of God would be to no purpose, if he
   had not first called himself, and other believers, to meditate on God's
   promises in their afflictions. Accordingly, the order of the Psalmist
   is to be attended to, namely, that, after telling us how God gives to
   his servants the hope of speedy deliverance, even in their deepest
   distresses, he now adds, to support their faith and hope, that God
   promises nothing in vain, or for the purpose of disappointing man.
   This, at first sight, seems a matter of small importance; but if any
   person consider more closely and attentively how prone the minds of men
   are to distrust and ungodly doubtings, he will easily perceive how
   requisite it is for our faith to be supported by this assurance, that
   God is not deceitful, that he does not delude or beguile us with empty
   words, and that he does not magnify beyond all measure either his power
   or his goodness, but that whatever he promises in word he will perform
   in deed. There is no man, it is true, who will not frankly confess that
   he entertains the same conviction which David here records, that the
   words of Jehovah are pure; but those who while lying in the shade and
   living at their ease liberally extol by their praises the truth of
   God's word, when they come to struggle with adversity in good earnest,
   although they may not venture openly to pour forth blasphemies against
   God, often charge him with not keeping his word. Whenever he delays his
   assistance, we call in question his fidelity to his promises and murmur
   just as if he had deceived us. There is no truth which is more
   generally received among men than that God is true; but there are few
   who frankly give him credit for this when they are in adversity. It is,
   therefore, highly necessary for us to cut off the occasion of our
   distrust; and whenever any doubt respecting the faithfulness of God's
   promises steals in upon us, we ought immediately to lift up against it
   this shield, that the words of the Lord are pure. The similitude of
   silver, which the Psalmist subjoins, is indeed far below the dignity
   and excellence of so great a subject; but it is very well adapted to
   the measure of our limited and imperfect understanding. Silver, if
   thoroughly refined, is valued at a high price amongst us. But we are
   far from manifesting for the word of God, the price of which is
   inestimable, an equal regard; and its purity is of less account with us
   than that of a corruptible metal. Yea, a great many coin mere dross in
   their own brain, by which to efface or obscure the brightness which
   shines in the word of God. The word B+E+L+J+L+, baaelil, which we have
   translated crucible, is interpreted by many prince, or lord, as if it
   were a simple word. According to them, the meaning would be, that the
   word of God is like the purest silver, from which the dross has been
   completely removed with the greatest art and care, not for common use,
   but for the service of a great lord or prince of some country. I,
   however, rather agree with others who consider that B+E+L+J+L+,
   baaelil, is a word compounded of the letter B+, beth, which signifies
   in, and the noun E+L+J+L+, alil, which signifies a clean or well
   polished vessel or crucible.
     __________________________________________________________________

   [262] "Oppression." -- Fr.

   [263] "Celuy a qui le roeschant tend des laqs." -- Fr. "Him for whom
   the wicked lays snares." Hebrews "Il luy tend des laqs." -- Fr. marg.
   "I will set in safety; he lays snares for him."

   [264] "Et quant a ce qu'on pourroit repliequer qu'il n'y a pas en
   l'Hebrieu A qui, mais Luy, ce n'est pas chose nouvelle que ces mots Le,
   Luy se prenent pour Qui et A qui." -- Fr.

   [265] "Qu'ils renverseront tout k soufiler seulement." -- Fr. "That
   they shall overthrow all simply by their breath."
     __________________________________________________________________

   Psalm 12:7-8

   7. Thou, O Jehovah, wilt keep them; thou wilt preserve him from this
   generation for ever. 8. The ungodly walk about on every side; when they
   are exalted, there is reproach to the children of men.


   7. Thou, O Jehovah. Some think that the language of the Psalmist here
   is that of renewed prayer; and they, therefore, understand the words as
   expressive of his desire, and translate them in the optative mood,
   thus, Do thou, O Jehovah, keep them [266] But I am rather of opinion
   that David, animated with holy confidence, boasts of the certain safety
   of all the godly, of whom God, who neither can deceive nor lie, avows
   himself to be the guardian. At the same time, I do not altogether
   disapprove of the interpretation which views David as renewing his
   supplications at the throne of grace. Some give this exposition of the
   passage, Thou wilt keep them, namely, thy words; [267] but this does
   not seem to me to be suitable. [268] David, I have no doubt, returns to
   speak of the poor, of whom he had spoken in the preceding part of the
   psalm. With respect to his changing the number, (for, he says first,
   Thou wilt keep them, and, next, Thou wilt preserve him [269] it is a
   thing quite common in Hebrew, and the sense is not thereby rendered
   ambiguous. These two sentences, therefore, Thou wilt keep them, and
   Thou wilt preserve him, signify the same thing, unless, perhaps, we may
   say that, in the second, under the person of one man, the Psalmist
   intends to point out the small number of good men. To suppose this is
   not unreasonable or improbable; and, according to this view, the import
   of his language is, Although only one good man should be left alive in
   the world, yet he would be kept in perfect safety by the grace and
   protection of God. But as the Jews, when they speak generally, often
   change the number, I leave my readers freely to form their own
   judgment. This, indeed, cannot be controverted, that by the word
   generation, or race, is denoted a great multitude of ungodly persons,
   and almost the whole body of the people. As the Hebrew word D+W+R+,
   dor, signifies as well the men who live in the same age, as the space
   of time itself, David, without doubt, here means that the servants of
   God cannot escape, and continue safe, unless God defend them against
   the malice of the whole people, and deliver them from the wicked and
   perverse men of the age in which they live. Whence we learn that the
   world, at that time, was so corrupt, that David, by way of reproach,
   puts them all, as it were, into one bundle. Moreover, it is of
   importance again to remember what we have already stated, that he does
   not here speak of foreign nations, but of the Israelites, and God's
   chosen people. It is well to mark this carefully, that we may not be
   discouraged by the vast multitude of the ungodly, if we should
   sometimes see an immense heap of chaff upon the barn-floor of the Lord,
   while only a few grains of corn lie hidden underneath. And then,
   however small may be the number of the good, let this persuasion be
   deeply fixed in our minds, that God will be their protector, and that
   for ever. The word L+E+W+L+M%, leolam, which signifies for ever, is
   added, that we may learn to extend our confidence in God far into the
   future, seeing he commands us to hope for succor from him, not only
   once, or for one day, but as long as the wickedness of our enemies
   continues its work of mischief. We are, however, from this passage, at
   the same time, admonished that war is not prepared against us for a
   short time only, but that we must daily engage in the conflict. And if
   the guardianship which God exercises over the faithful is sometimes
   hidden, and is not manifest in its effects, let them wait in patience
   until he arise; and the greater the flood of calamities which overflows
   them, let them keep themselves so much the more in the exercise of
   godly fear and solicitude.

   8. The ungodly walk about on every side. The Hebrew word S+B+J+B+,
   sabib, which we have translated on every side, signifies a circuit, or
   a going round; and, therefore, some explain it allegorically thus: the
   ungodly seize upon all the defiles or narrow parts of roads, in order
   to shut up or besiege the good on all sides; and others expound it even
   more ingeniously, thus: that they lay snares by indirect means, and by
   inventions full of art and deception. But I think the simple meaning
   is, that they possess the whole land, and range about through every
   part of it; as if the Psalmist had said, Wherever I turn my eyes, I see
   troops of them on every side. In the next clause he complains that
   mankind are shamefully and basely oppressed by their tyranny. This is
   the meaning, provided the clause is read as a distinct one by itself,
   separate from the preceding, a point about which interpreters differ,
   although this view seems to come nearer to the mind of the inspired
   writer. Some render the verse in one continuous sentence, thus: The
   ungodly fly about every where,