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   Title: Commentary on Psalms - Volume 2
   Creator(s): Calvin, John (1509-1564)
   Calvin, John (1509-1564) (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 SECOND



   CHRISTIAN CLASSICS ETHEREAL LIBRARY
   GRAND RAPIDS, MI

   [1]http://www.ccel.org
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   Psalm 36

   Almost all interpreters agree in supposing, that in this psalm David in
   general expresses his wonder and amazement at the goodness of God, because,
   in the exercise of his favor and mercy, he bears with the wicked, who,
   notwithstanding, basely contemn him. The opinion which I have formed is
   somewhat different. I think that the holy prophet, being grievously troubled
   and harassed by wicked and ungodly men, first complains of their depravity,
   and then seeks refuge in the infinite goodness of God, which extends not
   only to all men in general, but in a particular and special manner to his
   own children; and this he does in order to console, and, so to speak, take
   his breath, in the assurance that he shall at length be delivered since God
   is favorable to him. This is evident from the conclusion of the psalm, in
   which he arms and fortifies himself against all the assaults of the ungodly,
   by reflecting that he is safe under the protection of God.

   To the chief musician. A Psalm of David, the servant of Jehovah.

   Why the appellation, the servant of God, is ascribed to David only in this
   place and in the eighteenth psalm, rather than elsewhere, cannot positively
   be ascertained, unless that having been victorious in a conflict, of all
   others the most difficult, he proved himself to be a valiant warrior and an
   invincible champion in the sight of God. We know how rare and singular a
   virtue it is, when ungodliness is prevailing without restraint, and when the
   shade of its obscurity darkens our spiritual vision, to look up,
   notwithstanding, by the eye of faith, to the providence of God, which, by
   disposing our minds to patience, may keep us constantly in the fear of God.
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   Psalm 36:1-4

   1. Ungodliness saith to the wicked in the midst of my heart, There is no
   fear of God before his eyes. 2. For he flattereth himself in his own eyes,
   until his iniquity be found to be hateful. [1] 3. The words of his mouth are
   iniquity [2] and deceit; he hath left off to understand that he may do good.
   4. He meditates [or devises] iniquity upon his bed; he setteth himself in a
   way that is not good; and abhorreth not evil.


   1. Ungodliness saith to the wicked in the midst of my heart Commentators are
   not agreed as to the interpretation of the first verse. Literally it is, The
   saying [or speech] of transgression, or rather, Transgression saith to the
   wicked As, however, the letter ל, lamed, is in Hebrew sometimes used for מן,
   min, some translate it thus, Ungodliness or transgression speaketh of the
   wicked in my heart; as if the prophet had said, I clearly perceive from the
   wickedness which the ungodly commit, that they are not influenced by the
   fear of God. But as there is no need to depart from the proper signification
   of the words, I rather agree with others in supposing that the language of
   the prophet is to this effect: The malice of the wicked, though seemingly
   hidden and unknown, speaks aloud in my heart, and I am a sure witness of
   what it says or suggests.

   And, first, it is to be observed, that the prophet speaks not of outward
   faults, but penetrates even to the very source; as if he had said, Although
   the wicked cloak their malice with wily dissimulation, yet I know it so well
   that I seem to hear it speaking. It is indeed true, that as the ungodly and
   profane rush headlong into every kind of wickedness, as if they were never
   to be called to render up an account of it, the judgment which David here
   expresses may be formed even from their life; but his language is much more
   emphatic when he says, that the servants of God openly perceive the
   depravity of such persons hidden within the heart. Now David does not speak
   of the wicked generally, but of the abandoned despisers of God. There are
   many who indulge in their vices, who, notwithstanding, are not intoxicated
   by the wretched infatuation which David here censures. But when a man
   becomes hardened in committing sin, ungodliness at length reduces him to
   such a state of insensibility, that, despising the judgment of God, he
   indulges without fear in the practice of every sin to which his depraved
   appetite impels him. A reckless assurance, therefore, in the commission of
   sin, and especially where it is associated with a contempt and scorn of
   every holy admonition, is, as it were, an enchantment of Satan, which
   indicates that the condition of such a person is indeed hopeless. And
   although true religion has the effect of keeping the hearts of the godly in
   the fear of God, and drives wicked thoughts far from their minds, yet this
   does not prevent them from perceiving and understanding in their hearts how
   the ungodly are agitated with horrible fury when they neither regard God nor
   are afraid of his judgments.

   There is no fear of God before his eyes David shows in these few words the
   end of all evil suggestions; and it is this, that the sense both of good and
   evil being destroyed or suppressed, men shrink from nothing, as if there
   were not seated in heaven a God, the Judge of all. The meaning therefore is,
   Ungodliness speaks in my heart to the wicked man, urging him to the
   extremity of madness, so that, laying aside all fear of God, he abandons
   himself to the practice of sin; that is to say, I know as well what the
   ungodly imagine in their hearts, as if God had set me as a witness or judge
   to unveil their hypocrisy, under the mask of which they think their
   detestable malice is hidden and deeply buried. When the wicked, therefore,
   are not restrained by the fear of God from committing sin, this proceeds
   from that secret discourse with themselves, to which we have referred, and
   by which their understanding is so depraved and blinded, that, like brute
   beasts, they run to every excess in rioting. Since the eyes are, as it were,
   the guides and conductors of man in this life, and by their influence move
   the other senses hither and thither, it is therefore said that men have the
   fear of God before their eyes when it regulates their lives, and by
   presenting itself to them on every side to which they may turn, serves like
   a bridle to restrain their appetites and passions. David, by using here a
   contrary form of expression, means that the ungodly run to every excess in
   licentiousness, without having any regard to God, because the depravity of
   their own hearts has completely blinded them.

   2 For he flattereth himself in his own eyes Here the Psalmist shows by their
   fruits or the marks of their character, that there is no fear of God among
   the wicked, seeing they take such pleasure in committing deeds of
   wickedness, that, although hateful in the sight of all other men, they still
   cherish the natural obstinacy of their hearts, and wilfully harden
   themselves in their evil course. First, he says that they nourish their
   vices by flatteries, [3] that they may not be dissatisfied with themselves
   in sinning. But when he adds, until their iniquity be found to be hateful,
   by these words he is to be understood as referring to their determined
   obstinacy; for the meaning is, that while they falsely flatter themselves,
   they proceed to such an extent in their evil course, that their iniquity
   becomes hateful to all men. Some translate the words thus: So that he
   himself finds his own iniquity to be hateful; and understand them as
   meaning, that the wicked persist in rushing headlong into sin without
   restraint, until, satiated or glutted with the indulgence of their depraved
   desires, they begin to loathe it: for even the most depraved are sometimes
   dissatisfied with themselves on account of their sinful conduct. The first
   interpretation is, however, the more natural, namely, that the wicked,
   though they are hateful to all men on account of their iniquity, which, when
   once discovered and made manifest, excites a general feeling of displeasure,
   are not affected by any displeasure against themselves, but, on the
   contrary, rather applaud themselves, whilst the people despise them, and
   abhor the wickedness of their lives. The prophet, therefore, condemns them
   for their infatuation in this, that while all others are offended at their
   disgraceful conduct, they themselves are not at all affected by it. As far
   as in them lies, they abolish all distinction between good and evil, and
   lull their conscience into a state of insensibility, lest it should pain
   them, and urge them to repentance. Certainly the infatuation here described
   ought to be the subject of our serious consideration, the infatuation which
   is manifested in this, that men who are given up to a reprobate mind, while
   they render themselves hateful in the sight of all other men, are
   notwithstanding destitute of all sense of their own sins.

   3. The words of his mouth are iniquity and deceit. The two clauses of this
   verse may be understood as referring to the same thing, namely, that the
   wicked indulging in deceit and vanity, will not receive or admit the light
   of understanding. This, I apprehend, is the meaning of David. He reproves
   the wicked not merely for circumventing others by their wiles and
   stratagems, but especially because they are altogether destitute of
   uprightness and sincerity. We have already said that the Psalmist is here
   speaking not of sinful and wicked men, in whose hearts there still remains
   some fear of God, but of the profane despisers of his name, who have given
   themselves up entirely to the practice of sin. He therefore says that they
   have always in their mouth some frivolous excuses and vain pretexts, by
   which they encourage themselves in rejecting and scoffing at all sound
   doctrine. He then adds, that they purposely suppress in themselves all
   knowledge or understanding of the distinction between good and evil, because
   they have no desire to become better than they are. We know that God has
   given understanding to men to direct them to do what is good. Now David says
   that the wicked shun it, and strive to deprive themselves of it, that they
   may not be constrained to repent of their wickedness, and to amend their
   lives. We are taught from this passage, that if at any time we turn aside
   from the path of rectitude, the only remedy in such a case is to open the
   eyes of our understanding, that we may rightly distinguish between good and
   evil, and that thus we may be led back from our wandering. When, instead of
   doing this, a man refuses instruction, it is an indication that he is in a
   state of depravity altogether desperate.

   4. He meditates iniquity upon his bed Here the sacred writer shows that the
   wickedness of the ungodly man is of a secret and very determined character.
   It sometimes happens that many, who otherwise are not disposed to
   wickedness, err and fall into sin, because occasion presents itself all on a
   sudden; but David tells us, that the wicked, even when they are withdrawn
   from the sight of men, and in retirement, form schemes of mischief; and
   thus, although there is not presented before them any temptation, or the
   evil example of others to excite them to it, they, of their own accord,
   devise mischief, and urge themselves to it without being impelled by any
   thing else. Since he describes the reprobate by this distinguishing mark of
   character, that they devise mischief upon their beds, true believers should
   learn from this to exercise themselves when alone in meditations of a
   different nature, and to make their own life the subject of examination, so
   that they may exclude all evil thoughts from their minds. The Psalmist next
   refers to their stubbornness, declaring that they set themselves in a
   crooked and perverse way; that is to say, they purposely and wilfully harden
   themselves in doing evil. Finally, he adds the reason of their doing this:
   They abhor not evil Wilfully shutting their eyes, they rush forward in their
   headlong course till they spontaneously yield themselves the slaves of
   wickedness. Let us now shortly state the contrast between the ungodly and
   the people of God, contained in the preceding verses. The former deceive
   themselves by flattery; the latter exercise over themselves a strict
   control, and examine themselves with a rigid scrutiny: the former, throwing
   loose the reins, rush headlong into evil; the latter are restrained by the
   fear of God: the former cloak or disguise their offenses by sophistry, and
   turn light into darkness; the latter willingly acknowledge their guilt, and
   by a candid confession are brought to repentance: the former reject all
   sound judgment; the latter always desire to vindicate themselves by coming
   to the open light of day: the former upon their bed invent various ways of
   doing evil; the latter are sedulously on their guard that they may not
   devise or stir up within themselves any sinful desire: the former indulge a
   deep and fixed contempt of God; the latter willingly cherish a constant
   displeasure at their sins.
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   [1] “C’est, tant que chacun commence a avoir en haine l’iniquite
   d’iceluy.” — Fr. marg. “That is, so that every one begins to hate his
   iniquity.”

   [2] “Mensonge.” — Fr. “Falsehood.”

   [3] The verb חלף, chalak, which is rendered flattereth, signifies to smooth,
   and means here, that the wicked man described endeavors by plausible
   arguments to put a soft, smooth, and fair gloss on his wickedness, as if
   there were nothing repulsive and hateful about it, nothing amiss or
   blame-worthy in it; and in this way he deceives himself. This is the sense
   expressed in the literal translation of Montanus, which seems very forcible:
   “Quoniam lenivit ad se in oculis ipsius, ad inveniendum iniquitatem suam ad
   odiendam.” — “For he has smoothed over [or set a polish] to himself in his
   own eyes, with respect to the finding out of his iniquity, [that is, so as
   not to find it out,] to hate it.” Horsley reads, “For he giveth things a
   fair appearance to himself,
   In his own eyes, so that he discovers not his own
   iniquityto hate it.” “He sets such a false gloss,“ says this critic, “in his
   own eyes, upon his worst actions, that he never finds out the blackness of
   his iniquity, which, were it perceived by him, would be hateful even to
   himself.” The wicked in all ages have thus contrived to put a fair
   appearance upon the most unprincipled maxims and pernicious practices. It
   will be seen that Montanus’ and Horsley’s translation of the last clause of
   the verse gives a different meaning from that given by Calvin. The original
   text is somewhat obscure and ambiguous from its brevity; but it seems to
   support the sense given by these critics. The Hebrew is, למצא עונולשנא,
   limtso avono lisno, to find, or to, for, or concerning the finding of, [the
   first word being an infinitive with the prefix ל, lamed,] his iniquity to
   hate [it.] “The prefix ל,” says Walford, “cannot, I imagine, be translated
   with any propriety by until.” His rendering is, “For he flattereth himself
   in his own sight,
   That his iniquity will not be found to be hateful:” That is, will not be
   viewed by others as the hateful thing which it really is. The original words
   will easily bear this sense as well as that given by Montanus and Horsley.
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   Psalm 36:5-9

   5. O Jehovah! thy mercy is unto the heavens, and thy truth even unto the
   clouds. 6. Thy righteousness is as the mountains of God; [4] thy judgments
   are a great deep: [5] O Jehovah! thou preservest man and beast. 7. O God!
   how excellent [6] is thy loving-kindness! therefore, the children of men
   shall trust in the shadow of thy wings. 8. They shall be abundantly
   satisfied with the fatness of thy house; and thou shalt make them to drink
   of the river of thy pleasures. 9. For with thee [7] is the fountain of life;
   and in thy light [8] shall we see light.


   5. O Jehovah! thy mercy is unto the heavens. Commentators think that David,
   after having described the great corruption and depravity which every where
   prevail in the world, takes occasion from thence to extol in rapturous
   praises the wonderful forbearance of God, in not ceasing to manifest his
   favor and good-will towards men, even though they are sunk in iniquity and
   crime. But, as I have already observed, I am of a somewhat different
   opinion. After having spoken of the very great depravity of men, the
   prophet, afraid lest he should become infected by it, or be carried away by
   the example of the wicked, as by a flood, quits the subject, and recovers
   himself by reflecting on a different theme. It usually happens, that in
   condemning the wicked, the contagion of their malice insinuates itself into
   our minds when we are not conscious of it; and there is scarcely one in a
   hundred who, after having complained of the malice of others, keeps himself
   in true godliness, pure and unpolluted. The meaning therefore is, Although
   we may see among men a sad and frightful confusion, which, like a great
   gulf, would swallow up the minds of the godly, David, nevertheless,
   maintains that the world is full of the goodness and righteousness of God,
   and that he governs heaven and earth on the strictest principles of equity.
   And certainly, whenever the corruption of the world affects our minds, and
   fills us with amazement, we must take care not to limit our views to the
   wickedness of men who overturn and confound all things; but in the midst of
   this strange confusion, it becomes us to elevate our thoughts in admiration
   and wonder, to the contemplation of the secret providence of God. David here
   enumerates four cardinal attributes of Deity, which, according to the figure
   of speech called synecdoche, include all the others, and by which he
   intimates, in short, that although carnal reason may suggest to us that the
   world moves at random, and is directed by chance, yet we ought to consider
   that the infinite power of God is always associated with perfect
   righteousness. In saying that the goodness of God is unto the heavens,
   David’s meaning is, that in its greatness it is as high as the heavens. In
   the same sense he adds, Thy truth is even unto the clouds The term truth in
   this place may be taken either for the faithfulness which God manifests in
   accomplishing his promises, or for the just and well regulated character of
   his government, in which his rectitude is seen to be pure and free from all
   deception. But there are many other similar passages of Scripture which
   constrain me to refer it to the promises of God, in the keeping and
   fulfilling of which he is ever faithful.

   6. Thy righteousness is as the mountains of God In this verse there is a
   commendation of God’s righteousness, which the sacred writer compares to the
   high mountains, (this being the manner of the expression — “the mountains of
   God,” for we know that the Hebrews were accustomed to distinguish by the
   appellation divine, or of God, whatever is excellent,) because his glory
   shines forth more clearly there. In the last place, it is said, that his
   judgments are like a great and bottomless abyss. By these words he teaches
   us, that to whatever side we turn our eyes, and whether we look upward or
   downward, all things are disposed and ordered by the just judgment of God.
   This passage is usually quoted in a sense quite different, namely, that the
   judgments of God far exceed our limited capacity, and are too mysterious for
   our being able to comprehend them; and, indeed, in this sense the similitude
   of an abyss is not inappropriate. It is, however, obvious from the context,
   that the language of the Psalmist is to be understood in a much more
   extensive sense, and as meaning, that however great the depth of wickedness
   which there is among men, and though it seems like a flood which breaks
   forth and overflows the whole earth, yet still greater is the depth of
   God’s providence, by which he righteously disposes and governs all things.
   Whenever, therefore, our faith may be shaken by the confusion and disorder
   of human affairs, and when we are unable to explain the reasons of this
   disorder and confusion, let us remember that the judgments of God in the
   government of the world are with the highest propriety compared to a great
   depth which fills heaven and earth, that the consideration of its infinite
   greatness may ravish our minds with admiration, swallow up all our cares,
   and dispel all our sorrows. When it is added in the end of the verse, O
   Jehovah! thou preservest man and beast, the meaning is to this effect, that
   since God vouchsafes to extend his providential care even to the irrational
   creation, much more does he provide for the wants of men. And, indeed,
   whenever any doubt may arise in our minds regarding the providence of God,
   we should fortify and encourage ourselves by setting before us this
   consideration, that God, who provides food for the beasts of the field, and
   maintains them in their present state, can never cease to take care of the
   human race. The explanation which some have given of the term beasts,
   interpreting it allegorically of beastly men, I regard as too forced, and
   reject it.

   7 O God! how precious is thy loving-kindness! Some explain these words in
   this sense: That the mercy of God is precious, and that the children of men
   who put their trust in it are precious; but this is a sense too far removed
   from the words of the text. Others understand them as meaning, that the
   mercy of God is very great to the gods, that is to say, to the angels and
   the sons of men; but this is too refined. I am also surprised that the
   Jewish Rabbins have wearied and bewildered themselves, without any occasion,
   in seeking to find out new and subtile interpretations, since the meaning of
   the prophet is of itself perfectly evident; namely, that it is because the
   mercy of God is great and clearly manifested, that the children of men put
   their trust under the shadow of it. As David has hitherto been speaking in
   commendation of the goodness of God, which extends to every creature, the
   opinion of other commentators, who consider that David is here discoursing
   of the peculiar favor which God manifests towards his children, is in my
   judgment very correct. The language seems to refer in general to all the
   sons of men, but what follows is applicable properly to the faithful alone.
   In order to manifest more clearly the greatness of divine grace, he thus
   speaks in general terms, telling us, that God condescends to gather together
   under his wings the mortal offspring of Adam, as it is said in Psalm 8:4,

   “What is man, that thou art mindful of him?
   and the son of man, that thou visitest him?”

   The substance of the passage is this: The ungodly may run to every excess in
   wickedness, but this temptation does not prevent the people of God from
   trusting in his goodness, and casting themselves upon his fatherly care;
   while the ungodly, whose minds are degraded, and whose hearts are polluted,
   never taste the sweetness of his goodness so as to be led by it to the
   faith, and thus to enjoy repose under the shadow of his wings. The
   metaphorical expression of wings, as applied to God, is common enough in
   Scripture. [9] By it God teaches us that we are preserved in safety under
   his protecting care, even as the hen cherishes her chickens under her wings;
   and thus he invites us kindly and affectionately to return to him.

   8. They shall be abundantly satisfied with the fatness of that house. I have
   no doubt that by the fatness of God’s house the prophet means the abundance
   of good things which is not designed for all men indiscriminately, but is
   laid up in store for the children of God who commit themselves wholly to his
   protection. Some restrict the expression to spiritual graces; but to me it
   seems more likely, that under it are comprehended all the blessings that are
   necessary to the happiness and comfort of the present life, as well as those
   which pertain to eternal and heavenly blessedness. It ought, however, to be
   observed, that in the style of speaking which the prophet here employs, the
   use of earthly blessings is connected with the gracious experience of faith,
   in the exercise of which we can alone enjoy them rightfully and lawfully to
   our own welfare. When the ungodly glut themselves with the abundance of
   God’s benefits, their bodies indeed grow fat like the flesh of cattle or
   swine, but their souls are always empty and famished. It is the faithful
   alone, as I have said, who are satisfied with the goodness of God towards
   them, because it is to them a pledge of his fatherly love. The expression
   meat and drink denotes a complete and perfect fullness, and the term river,
   [10] denotes an overflowing abundance.

   9. For with thee is the fountain of life The Psalmist here confirms the
   doctrine of the preceding verse, the knowledge of which is so profitable
   that no words can adequately express it. As the ungodly profane even the
   best of God’s gifts by their wicked abuse of them, unless we observe the
   distinction which I have stated, it were better for us to perish a hundred
   times of hunger, than to be fed abundantly by the goodness of God. The
   ungodly do not acknowledge that it is in God they live, move, and have their
   being, but rather imagine that they are sustained by their own power; and,
   accordingly, David, on the contrary, here affirms from the experience of the
   godly, and as it were in their name, that the fountain of life is in God. By
   this he means, that there is not a drop of life to be found without him, or
   which flows not from his grace. The metaphor of light, in the last clause of
   the verse, is tacitly most emphatic, denoting that men are altogether
   destitute of light, except in so far as the Lord shines upon them. If this
   is true of the light; of this life, how shall we be able to behold the light
   of the heavenly world, unless the Spirit of God enlighten us? for we must
   maintain that the measure of understanding with which men are by nature
   endued is such, that

   “the light shineth in darkness,
   but the darkness comprehendeth it not,” (John 1:5;)

   and that men are enlightened only by a supernatural gift. But it is the
   godly alone who perceive that they derive their light from God, and that,
   without it, they would continue, as it were, buried and smothered in
   darkness.
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   [4] In the French version it is, “Comme hautes montagnes;” — “as the high
   mountains;” and in the margin Calvin states that the Hebrew is, “Montagnes
   de Dieu;” — “Mountains of God.” The Hebrews were accustomed to describe
   things eminent, as Calvin observes in his exposition of the verse, by adding
   to them the name of God; as, “river of God;" Psalm 65:9; “mount of God,”
   Psalm 68:15; “cedars of God,” Psalm 80:10; “the trees of the Lord,” Psalm
   104:16. “The mountains of God,” therefore, here mean the highest mountain.

   [5] Lowth reads, “A vast abyss.”

   [6] Heb. — how precious.

   [7] “En toy.” — Fr. “In thee.”

   [8] “Par ta clarte.” — Fr. “By thy light.”

   [9] “Frequens in Psalmis figura ab alio Cherubinorum Arcae,” etc. i.e. “A
   common figure in the Psalms, taken more immediately, in my opinion, from the
   wings of the Cherubim overshadowing the mercy-seat which covered the ark;
   but more remotely from birds, which defend their young from the solar rays
   by overshadowing them with their wings. See Psalm 17:8; 57:1; 61:4; 91:4,
   etc., and Deuteronomy 32:11.” — Bishop Hare.

   [10] The words in the original are, נחל עתיך, nachal adanecha, the river of
   thy Eden, in which there is probably an allusion to the garden of ערן Eden,
   and to the river which flowed through and watered it.
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   Psalm 36:10-12

   10. Prolong [11] thy mercy to them that know thee, and thy righteousness to
   the upright in heart. 11. Let not the foot of pride come upon me, and let
   not the hand of the wicked remove me. 12. There the workers of iniquity are
   fallen: they are thrust down, and shall not be able to rise.


   10. Prolong thy mercy to them that know thee. David now sets himself to
   pray. And, first, he asks in general, that God would continue his mercy to
   all the godly, and then he pleads particularly in his own behalf, imploring
   the help of God against his enemies. Those who affirm that God is here said
   to prolong or extend his mercy because it is exalted above the heavens,
   indulge in a style of speaking too puerile. When David spake of it in such
   terms in a preceding verse, his intention was not, as I have already said,
   to represent the mercy of God as shut up in heaven, but simply to declare
   that it was diffused throughout the world; and here what he desires is just
   this, that God would continue to manifest, even to the end, his mercy
   towards his people. With the mercy of God he connects his righteousness,
   combining them as cause and effect. We have already said in another place,
   that the righteousness of God is manifested in his undertaking the defense
   of his own people, vindicating their innocence, avenging their wrongs,
   restraining their enemies, and in proving himself faithful in the
   preservation of their welfare and happiness against all who assail them.
   Now, since all this is done for them freely by God, David, with good reason,
   makes mention particularly of his goodness, and places it first in order,
   that we may learn to depend entirely upon his favor. We ought also to
   observe the epithets by which he describes true believers; first, he says,
   that they know God; and, secondly, that they are upright in heart. We learn
   from this that true godliness springs from the knowledge of God, and again,
   that the light of faith must necessarily dispose us to uprightness of heart.
   At the same time, we ought always to bear in mind, that we only know God
   aright when we render to him the honor to which he is entitled; that is,
   when we place entire confidence in him.

   11. Let not the foot of pride come upon me As I have observed a little
   before, the Psalmist here applies to his own circumstances the prayer which
   he had offered. But by including in his prayer in the preceding verse all
   the children of God, he designed to show that he asked nothing for himself
   apart from others, but only desired that as one of the godly and upright,
   who have their eyes directed to God, he might enjoy his favor. He has
   employed the expressions, the foot of pride, [12] and the hand of the
   wicked, in the same sense. As the wicked rush boldly to the destruction of
   good men, lifting up their feet to tread upon them, and having their hands
   ready to do them wrong, David entreats God to restrain their hands and their
   feet; and thus he confesses that he is in danger of being exposed to their
   insolence, abuse, and violence, unless God come speedily to his aid.

   12. There the workers of iniquity are fallen. Here he derives confidence
   from his prayer, not doubting that he has already obtained his request. And
   thus we see how the certainty of faith directs the saints to prayer.
   Besides, still farther to confirm his confidence and hope in God, he shows,
   as it were, by pointing to it with the finger, the certain destruction of
   the wicked, even though it lay as yet concealed in the future. In this
   respect, the adverb there [13] is not superfluous; for while the ungodly
   boast of their good fortune, and the world applaud them, David beholds by
   the eye of faith, as if from a watch-tower, their destruction, and speaks of
   it with as much confidence as if he had already seen it realised. That we
   also may attain a similar assurance, let us remember, that those who would
   hasten prematurely the time of God’s vengeance upon the wicked, according to
   the ardor of their desires, do indeed err, and that we ought to leave it to
   the providence of God to fix the period when, in his wisdom, he shall rise
   up to judgment. When it is said, They are thrust down, the meaning is, that
   they are agitated with doubt, and totter as in a slippery place, so that in
   the midst of their prosperity they have no security. Finally, it is added,
   that they shall fall into utter destruction, so that it can never be
   expected that they shall rise again.
     _________________________________________________________________

   [11] Heb. Draw out at length.

   [12] That is, the foot of the proud man, as the Chaldee translates it, the
   thing being put for the person in whom it is; a mode of expression of
   frequent occurrence in Scripture. Thus deceit, in Proverbs 12:27, is put for
   a deceitful man; poverty, in 2 Kings 24:14, for poor people, etc. There
   appears to be here an allusion to the ancient practice of tyrants in
   treading upon their enemies, or in spurning those who offended them from
   their presence with their feet.

   [13] Heb. שם sham, there, that is, (pointing with the finger to a particular
   place,) see there! lo! the workers of iniquity are fallen. “It represents
   strongly before the eye,” says Mudge, “the downfall of the wicked. Upon the
   very spot where they practice their treachery, they receive their
   downfall.” A similar mode of expression occurs in Psalm 14:5
     _________________________________________________________________
     _________________________________________________________________

   PSALM 37

   This psalm, the title of which shows it to have been composed by David,
   contains most profitable instruction. Since the faithful, so long as they
   pursue their earthly pilgrimage through life, see things strangely confused
   in the world, unless they assuaged their grief with the hope of a better
   issue, their courage would soon fail them. The more boldly any man despises
   God, and runs to every excess in wickedness, so much the more happily he
   seems to live. And since prosperity appears to be a token of God’s favor
   towards the ungodly, what conclusion, it may be said, can be drawn from
   this, but either that the world is governed by chance, and that fortune
   bears the sovereignty, or else that God makes no difference between the good
   and the bad? The Spirit of God accordingly confirms and strengthens us in
   this psalm against the assaults of such a temptation. However great the
   prosperity which the wicked enjoy for a time, he declares their felicity to
   be transient and evanescent, and that, therefore, they are miserable, while
   the happiness of which they boast is cursed; whereas the pious and devoted
   servants of God never cease to be happy, even in the midst of their greatest
   calamities, because God takes care of them, and at length comes to their aid
   in due season. This, indeed, is paradoxical, and wholly repugnant to human
   reason. For as good men often suffer extreme poverty, and languish long
   under many troubles, and are loaded with reproaches and wrongs, while the
   wicked and profligate triumph, and are regaled with pleasures, might we not
   suppose that God cares not for the things that are done on earth? It is on
   this account that, as I have already said, the doctrine of this psalm is so
   much the more profitable; because, withdrawing our thoughts from the present
   aspect of things, it enjoins us to confide in the providence of God, until
   he stretch forth his hand to help those who are his servants, and demand of
   the ungodly a strict account of their lives, as of thieves and robbers who
   have foully abused his bounty and paternal goodness.

   A Psalm of David.
     _________________________________________________________________

   Psalm 37:1-6

   1. Fret not thyself because of the wicked, and be not envious at the workers
   of iniquity: 2. For they shall soon be cut down like grass; and they shall
   wither as the green and tender herb. 3. Put thy trust in Jehovah, and do
   good; dwell in the land, and be fed in truth, [or faithfully. [14] ] 4. And
   delight thyself in Jehovah, and he will give thee the desires of thy heart.
   5. Roll [or devolve] thy ways on Jehovah, and trust in him, and he will
   bring it to pass. 6. And he will bring forth thy righteousness as the light,
   and thy judgments [15] as the noon day.


   1. Fret not thyself because of the wicked. David lays down this as a general
   principle, that the prosperity of the wicked, in which they greatly rejoice,
   should on no account vex or disquiet the children of God, because it will
   soon fade away. On the other hand, although the people of God are afflicted
   for a time, yet the issue of their afflictions shall be such, that they have
   every reason to be contented with their lot. Now all this depends upon the
   providence of God; for unless we are persuaded that the world is governed by
   him in righteousness and truth, our minds will soon stagger, and at length
   entirely fail us. David then condemns two sinful affections of the mind,
   which are indeed closely allied, and the one of which is generated by the
   other. He first enjoins the faithful not to fret on account of the wicked;
   and, secondly, that they should not indulge an envious spirit towards them.
   For, in the first place, when they see the wicked enjoying prosperity, from
   which it might naturally be supposed that God regards not the affairs of
   men, there is a danger lest they should shake off the fear of God, and
   apostatise from the faith. Then another temptation follows, namely, that the
   influence of the example of the wicked excites in them a desire to involve
   themselves in the same wickedness with them. This is the natural sense. The
   Hebrew words, אל-תתחר, al-tithechar, which we have rendered, Fret not
   thyself, are by some translated, Do not mingle thyself with. [16] But this
   interpretation is too forced, and may be disproved by the context; for in
   the eighth verse, where mention is expressly made of wrath and anger, it
   would surely be absurd to interpret in another sense the same verb which
   immediately follows these two words, and which is there used in the same
   sense and for the same end as in this first verse. In the second place, the
   order which David observes is very natural; for when the prosperity of the
   wicked has irritated our minds, we very soon begin to envy them their
   happiness and ease. First, then, he exhorts us to be on our guard, lest a
   happiness which is only transitory, or rather imaginary, should vex or
   disquiet us; and, secondly, lest envy should lead us to commit sin. The
   reason by which he enforces this exhortation is added in the following
   verse: for if the wicked flourish to-day like the grass of the field,
   to-morrow they shall be cut down and wither. We need not wonder that this
   similitude is often to be met with in the sacred writings, since it is so
   very appropriate; for we see how soon the strength of the grass decays, and
   that when cast down by a blast of wind, or parched with the heat of the sun,
   even without being cut by the hand of man, it withers away. [17] In like
   manner, David tells us that the judgment of God, like a scythe in the hand
   of man, shall cut down the wicked, so that they shall suddenly perish.

   3. Put thy trust in Jehovah, and do good. The inspired writer now goes on,
   in the second place, to say, that every thing in the end shall be well with
   the righteous, because they are under the protection of God. But as there is
   nothing better or more desirable than to enjoy the fostering and protecting
   care of God, he exhorts them to put their trust in him, and at the same time
   to follow after goodness and truth. It is not without good reason that he
   begins with the doctrine of faith, or trust in God; for there is nothing
   more difficult for men than to preserve their minds in a state of peace and
   tranquillity, undisturbed by any disquieting fears, whilst they are in this
   world, which is subject to so many changes. On the other hand, while they
   see the wicked becoming rich by unjust means, extending their influence, and
   acquiring power by unrestrained indulgence in sin, it is no less difficult
   for them steadily to persevere in a life of piety and virtue. Nor is it
   sufficient merely to disregard those things that are commonly sought after
   with the greatest eagerness. Some of the philosophers of antiquity were so
   noble-minded, that they despised riches unjustly acquired, and abstained
   from fraud and robbery; nay, they held up to ridicule the vain pomp and
   splendor of the wicked, which the common people look upon with such high
   admiration. But as they were destitute of faith, they defrauded God of his
   honor, and so it happened that they never knew what it was to be truly
   happy. Now, as David places faith first in order, to show that God is the
   author of all good, and that by his blessing alone prosperity is to be
   looked for; so it ought to be observed that he connects this with a holy
   life: for the man who places his whole confidence in God, and gives himself
   up to be governed by him, will live uprightly and innocently, and will
   devote himself to doing good.

   Dwell in the land This language is much more expressive than if he had
   promised that the righteous should dwell securely in the land. [18] It is
   just as if he had led them to the place, and put them in possession of it.
   Moreover, by these words he declares that they shall long enjoy it. They
   are, it is true, only strangers or sojourners in this world, yet the hand of
   the Lord is stretched forth to protect them, so that they live in security
   and peace. This David again confirms by the following clause, Thou shalt be
   fed in truth Assured of the protection of God, he exhorts them to place
   entire and unsuspecting confidence in him. It is surprising to find how
   interpreters have wrested, and as it were mangled this clause, by the
   different meanings they have put upon it. Some take the verb to feed in an
   active signification; and others understand the expression to feed on faith
   as denoting to cherish within the heart the promises of God. Others are of
   opinion that David exhorts us to feed our brethren with faith by ministering
   to them the pure word of God, which is the spiritual food of the soul.
   Others render the term for faith in the sense of sincerity, so that the
   expression to feed on faith would signify to behave in an upright and honest
   manner among men. But the scope and connection of the passage necessarily
   require, and it is quite in accordance with the nature of the Hebrew
   language, that the verb רעה, re-eh, should be taken in a passive
   signification, Be fed This, too, is the opinion of the greater part of
   commentators, who, notwithstanding, afterwards differ in explaining its
   meaning. Some of them adopt the interpretation, that we are fed with faith,
   when the promises of God suffice us, and we are satisfied with them. Others
   give this explanation, Feed thyself with the fruit of faith, because God
   will indeed show that we have not believed his word in vain. Others explain
   it in this way, Let truth be thy food, and let nothing give thee greater
   pleasure than to converse sincerely and frankly with thy neighbors. There is
   still another interpretation which, although in some respects different, is
   similar to the preceding, namely, Live not upon spoil, but be content with
   lawful sustenance; that is to say, with that which is lawfully acquired.
   [19] It is certainly a shameful and disgraceful thing that so many learned
   men should have erred in a matter so plain and obvious. [20] Had not every
   one been led by his own ambition to seek for something new, the true and
   natural meaning of the prophet would have occurred at once, which is this,
   Dwell in the land, that thou mayest enjoy it in sure and lasting repose. The
   Hebrew word אמונה, emunah, not only signifies truth or faith, but also
   secure continuance for a long period. And who does not see that since the
   possession of the land was given to the righteous, this latter clause was
   added by way of exposition?

   4. And delight thyself in Jehovah This delight is set in opposition to the
   vain and deceitful allurements of the world, which so intoxicate the
   ungodly, that despising the blessing of God, they dream of no other
   happiness than what presents itself for the time before their eyes. This
   contrast between the vain and fickle joys with which the world is deluded,
   and the true repose enjoyed by the godly, ought to be carefully observed;
   for whether all things smile upon us, or whether the Lord exercise us with
   adversities, we ought always to hold fast this principle, that as the Lord
   is the portion of our inheritance, our lot has fallen in pleasant places,
   [21] as we have seen in Psalm 16:5, 6. We must therefore constantly recall
   to our minds this truth, that it can never be well with us except in so far
   as God is gracious to us, so that the joy we derive from his paternal favor
   towards us may surpass all the pleasures of the world. To this injunction a
   promise is added, that, if we are satisfied in the enjoyment of God alone,
   he will liberally bestow upon us all that we shall desire: He will give thee
   the desires of thy heart. This does not imply that the godly immediately
   obtain whatever their fancy may suggest to them; nor would it be for their
   profit that God should grant them all their vain desires. The meaning simply
   is, that if we stay our minds wholly upon God, instead of allowing our
   imaginations like others to roam after idle and frivolous fancies, all other
   things will be bestowed upon us in due season.

   5. Roll [22] thy ways upon Jehovah. Here David illustrates and confirms the
   doctrine contained in the preceding verse. In order that God may accomplish
   our desires, it behoves us to cast all our cares upon him in the exercise of
   hope and patience. Accordingly, we are taught from this passage how to
   preserve our minds in tranquillity amidst anxieties, dangers, and floods of
   trouble. There can be no doubt, that by the term ways we are here to
   understand all affairs or businesses. The man, therefore, who, leaving the
   issue of all his affairs to the will of God, and who, patiently waiting to
   receive from his hand whatever he may be pleased to send, whether prosperity
   or adversity, casts all his cares, and every other burden which he bears,
   into his bosom; or, in other words, commits to him all his affairs, — such a
   person rolls his ways upon Jehovah Hence, David again inculcates the duty of
   hope and confidence in God: And trust in him By this he intimates, that we
   render to him the honor to which he is entitled only when we intrust to him
   the government and direction of our lives; and thus he provides a remedy for
   a disease with which almost all men are infected. Whence is it that the
   children of God are envious of the wicked, and are often in trouble and
   perplexity, and yield to excess of sorrow, and sometimes even murmur and
   repine, but because, by involving themselves immoderately in endless cares,
   and cherishing too eagerly a desire to provide for themselves irrespective
   of God, they plunge, as it were, into an abyss, or at least accumulate to
   themselves such a vast load of cares, that they are forced at last to sink
   under them? Desirous to provide a remedy for this evil, David warns us, that
   in presuming to take upon us the government of our own life, and to provide
   for all our affairs as if we were able to bear so great a burden, we are
   greatly deceived, and that, therefore, our only remedy is to fix our eyes
   upon the providence of God, and to draw from it consolation in all our
   sorrows. Those who obey this counsel shall escape that horrible labyrinth in
   which all men labor in vain; for when God shall once have taken the
   management of our affairs into his own hand, there is no reason to fear that
   prosperity shall ever fail us. Whence is it that he forsakes us and
   disappoints our expectations, if it is not because we provoke him, by
   pretending to greater wisdom and understanding than we possess? If,
   therefore, we would only permit him, he will perform his part, and will not
   disappoint our expectations, which he sometimes does as a just punishment
   for our unbelief.

   6. And he will bring forth thy righteousness as the light This David says,
   in order to anticipate the misgivings which often trouble us when we seem to
   lose our labor in faithfully serving God, and in dealing uprightly with our
   neighbors; nay, when our integrity is either exposed to the calumnies of the
   wicked, or is the occasion of injury to us from men; for then it is thought
   to be of no account in the sight of God. David, therefore, declares, that
   God will not suffer our righteousness to be always hid in darkness, but that
   he will maintain it and bring it forth to the light; namely, when he will
   bestow upon us such a reward as we desire. He alludes to the darkness of the
   night, which is soon dispelled by the dawning of the day; as if he had said,
   We may be often grievously oppressed, and God may not seem to approve our
   innocence, yet this vicissitude should no more disturb our minds than the
   darkness of the night which covers the earth; for then the expectation of
   the light of day sustains our hope.
     _________________________________________________________________

   [14] “C’est, jouy des biens d’icelle en repos ferme et asseure.” — Fr. marg.
   “That is, enjoy the good things of it in quietness and security.”

   [15] “C’est, ton bon droict.” — Fr. marg. “That is, thy just cause, or thy
   rectitude.

   [16] That is, do not enter into fellowship with.

   [17] The fitness of this figure to express the transient and short-lived
   character of the prosperity of the wicked, will appear in a still more
   striking light when we take into consideration the great heat of the climate
   of Palestine.

   [18] Some read, “Thou shalt dwell in the land.” The Hebrew verb is in the
   imperative mood; but the imperative in Hebrew is sometimes used for the
   future of the indicative. — Glass. tom. 1, can. 40, p. 285.

   [19] ”C’est dire, qui te vient loyaument.” — Fr.

   [20] Modern critics have varied as much in their interpretations of this
   clause of the verse as those who preceded Calvin, of whom he complains. For
   example, Ainsworth reads, “Thou shalt be fed by faith;” Archbishop
   Secker,” Thou shalt be fed in plenty;” Parkhurst, “Thou shalt be fed in
   security;” Dathe, “Tunc terram inhabitabis et secure vivas,” assigning the
   reason for this translation to be, that “pascere securitatem, sive si malis,
   in securitate, nihil aliud est quam secure vivere;” and Gesenius reads,
   “Follow after truth,” or, “seek to be faithful,” deriving the verb from a
   root which signifies to take delight in, or to follow after.

   [21] “D’autant que Dieu est la part de nostre heritage, que nostre lot est
   escheu en lieux plaisan,.” — Fr.

   [22] Calvin here gives the exact sense of the Hebrew verb גלל, galal. It
   literally signifies to roll, or to devolve; and in this passage it evidently
   means, Roll or devolve all thy concerns upon God; “cast thy burden upon
   him,” as it is in Psalm 55:22; “the metaphor being taken,” says Cresswell,
   “from a burden put by one who is unequal to it upon a stronger man.” But Dr
   Adam Clarke thinks that the idea may be taken from the camel who lies down
   till his load be rolled upon him.
     _________________________________________________________________

   Psalm 37:7-11

   7. Be silent to Jehovah, and wait for him; fret not because of the man who
   prospereth in his way, against the man who commits wickedness. [23] 8. Cease
   from anger, and forsake wrath: fret not thyself so as to do evil, 9. For the
   wicked shall be cut off; but those that wait upon Jehovah shall inherit the
   earth. 10. Yet a little while; and the wicked shall not be; and thou shalt
   look upon his place, and shalt not find him. 11. But the meek shall inherit
   the earth, [24] and shall delight themselves in the abundance of peace.


   7. Be silent to Jehovah. The Psalmist continues the illustration of the same
   doctrine, namely, that we should patiently and meekly bear those things that
   usually disquiet our minds; for amid innumerable sources of disquietude and
   conflict there is need of no small patience. By the similitude of silence,
   which often occurs in the sacred writings, he declares most aptly the nature
   of faith; for as our affections rise in rebellion against the will of God,
   so faith, restoring us to a state of humble and peaceful submission,
   appeases all the tumults of our hearts. By this expression, [25] therefore,
   David commands us not to yield to the tumultuous passions of the soul, as
   the unbelieving do, nor fretfully to set ourselves in opposition to the
   authority of God, but rather to submit peacefully to him, that he may
   execute his work in silence. Moreover, as the Hebrew word חול, chul, which
   we have rendered to wait, sometimes signifies to mourn, and sometimes to
   wait, the word התחולל, hithcholel, in this place is understood by some as
   meaning to mourn moderately, or to bear sorrow patiently. It might also be
   rendered more simply to mourn before God, in order that he might be a
   witness of all our sorrows; for when the unbelieving give way to doubt and
   suspense, they rather murmur against him than utter their complaints before
   him. As, however, the other interpretation is more generally received,
   namely, that David is exhorting us to hope and patience, I adhere to it. The
   prophet Isaiah also connects hope with silence in the same sense, (Isaiah
   30:15.)

   David next repeats what he had said in the first verse, Fret not because of
   the man who prospereth in his way, or who brings his ways to a happy issue;
   nor against the man who behaveth himself wickedly, or who accomplishes his
   devices Of these two interpretations of this last clause, the latter is more
   in accordance with the scope of the psalm. I confess, indeed, that the word
   מזמות mezimmoth, is commonly taken in a bad sense for fraud and stratagem.
   But as זמם zamam, sometimes signifies in general to meditate, the nature of
   the Hebrew language will bear this meaning, that to execute his devices is
   of the same import as to effect what he has purposed. Now we see that these
   two things are connected, namely to dispose his ways according to his
   desires, or to prosper in his way, and to accomplish his devices It is a
   very great temptation to us and difficult to bear, when we see fortune
   smiling upon the ungodly, as if God approved of their wickedness; nay, it
   excites our wrath and indignation. David, therefore, not contented with a
   short admonition, insists at some length upon this point.

   The accumulation of terms which occurs in the next verse, in which he lays a
   restraint as with a bridle upon anger, allays wrath and assuages passion, it
   is not superfluous; but, as in necessary, he rather prescribes numerous
   remedies for a disease which it is difficult to cure. By this means, he
   reminds us how easily we are provoked, and how ready we are to take offence,
   unless we lay a powerful restraint upon our tumultuous passions, and keep
   them under control. And although the faithful are not able to subdue the
   lusts of the flesh without much trouble and labour, whilst the prosperity of
   the wicked excites their impatience, yet this repetition teaches us that we
   ought unceasingly to wrestle against them; for if we steadily persevere, we
   know that our endeavors shall not be in vain in the end. I differ from other
   commentators in the exposition of the last clause. They translate it, at
   least to do evil; as if David meant that we should appease our anger lest it
   should lead us to do mischief. But as the particle אך, ach, which they
   translate at least, is often used affirmatively in Hebrew, I have no doubt
   that David here teaches, that it cannot be otherwise than that the offense
   which we take at the prosperity of the wicked should lead us to sin, unless
   we speedily check it; as it is said in another Psalm,

   “God will break the cords of the ungodly, lest the righteous put forth their
   hands unto iniquity,” (Psalm 125:3.)

   9. For the wicked shall be cut off. It is not without cause that he
   repeatedly inculcates the same thing, namely, that the happiness and
   prosperity which the ungodly enjoy is only a mask or phantom; for the first
   sight of it so dazzles our senses, that we are unable to form a proper
   estimate of what will be its issue, in the light of which alone we ought to
   judge of the value of all that has preceded. But the contrast between the
   two clauses of the verse ought to be observed. First, in saying that the
   wicked shall be cut off, he intimates that they shall flourish fresh and
   green till the time of their destruction shall arrive; and, secondly, in
   allotting the earth to the godly, saying, They shall inherit the earth, he
   means that they shall live in such a manner as that the blessing of God
   shall follow them, even to the grave. Now, as I have already said, the
   present condition of men is to be estimated by the state in which it will
   terminate. From the epithet by which he distinguishes the children of God,
   we learn that they are exercised by a severe conflict for the trial of their
   faith; for he speaks of them, not as righteous or godly, but as those that
   wait upon the Lord. What purpose would this waiting serve, unless they
   groaned under the burden of the cross? Moreover, the possession of the earth
   which he promises to the children of God is not always realised to them;
   because it is the will of the Lord that they should live as strangers and
   pilgrims in it; neither does he permit them to have any fixed abode in it,
   but rather tries them with frequent troubles, that they may desire with
   greater alacrity the everlasting dwelling-place of heaven. The flesh is
   always seeking to build its nest for ever here; and were we not tossed
   hither and thither, and not suffered to rest, we would by and by forget
   heaven and the everlasting inheritance. Yet, in the midst of this
   disquietude, the possession of the earth, of which David here speaks, is not
   taken away from the children of God; for they know most certainly that they
   are the rightful heirs of the world. Hence it is that they eat their bread
   with a quiet conscience, and although they suffer want, yet God provides for
   their necessities in due season. Finally, although the ungodly labor to
   effect their destruction, and reckon them unworthy to live upon the earth,
   yet God stretches forth his hand and protects them; nay, he so upholds them
   by his power, that they live more securely in a state of exile, than the
   wicked do in their nests to which they are attached. And thus the blessing,
   of which David speaks, is in part secret and hidden, because our reason is
   so dull, that we cannot comprehend what it is to possess the earth; and yet
   the faithful truly feel and understand that this promise is not made to them
   in vain, since, having fixed the anchor of their faith in God, they pass
   their life every day in peace, while God makes it manifest in their
   experience, that the shadow of his hand is sufficient to protect them.

   10 Yet a little while, and the wicked shall not be. This is a confirmation
   of the preceding verse. It might well have been objected, that the actual
   state of things in the world is very different from what David here
   represents it, since the ungodly riot in their pleasures, and the people of
   God pine away in sickness and poverty. David, therefore, wishing to guard us
   against a rash and hasty judgment, exhorts us to be quiet for a little
   while, till the Lord cut off the wicked entirely, and show the efficacy of
   his grace towards his own people. What he requires then on the part of the
   true believers is, that in the exercise of their wisdom they should suspend
   their judgment for a time, and not stop at every trifle, but exercise their
   thoughts in meditation upon divine providence, until God show out of heaven
   that the full time is come. Instead, however, of describing them as those
   who wait upon the Lord, he now speaks of them as the meek; and this he does
   not without good reason: for unless a man believe that God preserves his own
   people in a wonderful manner, as if they were like sheep among wolves, he
   will be always endeavoring to repel force by force. [26] It is hope alone,
   therefore, which of itself produces meekness; for, by restraining the
   impetuosity of the flesh, and allaying its vehemence, it trains to
   equanimity and patience those who submit themselves to God. From this
   passage it would seem, that Christ has taken that which is written in
   Matthew 5:5. The word peace is generally employed in the Hebrew to denote
   the prosperous and happy issue of things; yet another sense will agree
   better with this place, namely, that while the ungodly shall be agitated
   with inward trouble, and God shall encompass them on every side with terror,
   the faithful shall rejoice in the abundance of peace. It is not meant that
   they are exempted from trouble, but they are sustained by the tranquillity
   of their minds; so that accounting all the trials which they endure to be
   only temporary, they now rejoice in hope of the promised rest.
     _________________________________________________________________

   [23] “Ou, qui vient a bont de ses entreprises.” — Fr. marg. “Or, who
   accomplishes his devices.”

   [24] “C’est, y auront leurs plaisirs avec grande prosperite.” — Fr. marg.
   “That is, shall have their enjoyment in it with great prosperity.”

   [25] The Hebrew verb rendered silent is דום, dom, from which the English
   word dumb appears to be derived. The silence here enjoined is opposed to
   murmuring or complaining. The word is rendered by the Septuagint,
   hupotagnthi, be subject; which is not an exact translation of the original
   term: but it well expresses the meaning; for this silence implies the entire
   subjection of ourselves to the will of God.

   [26] “De se venger, et de rendre mal pour mal.” — Fr. “To take revenge, and
   to render evil for evil.”
     _________________________________________________________________

   Psalm 37:12-15

   12. The wicked plotteth against the righteous, and gnasheth upon him with
   his teeth. 13. But the Lord [27] shall laugh at him; for he seeth that his
   day is coming. 14. The wicked draw their sword, and bend their bow, to cast
   down the poor and needy, and to slay those that are of upright ways. 15. But
   their sword shall enter into their own heart, and their bow shall be broken.


   12. The wicked plotteth against the righteous. David here anticipates an
   objection which might have been taken to the preceding verse. Where, it
   might be said, can tranquillity and joy be found when the wicked are mad
   with rage, and plot every kind of mischief against the children of God? And
   how shall they cherish good hope for the future who see themselves
   surrounded with innumerable sources of death? David therefore replies, That
   although the life of the godly should be assailed by many dangers, yet they
   are secure in the aid and protection of God; and that however much the
   wicked should plot against them, they shall be continually preserved. Thus,
   the design of David is to obviate our fears, lest the malice of the ungodly
   should terrify us above measure, as if they had the power of doing with us
   according to their pleasure. [28] He indeed confesses that they are not only
   full of fraud, and expert in deceiving, but also that they burn with anger,
   and a raging desire of doing mischief, when he says, that they plot mischief
   deceitfully against the righteous, and gnash upon them with their teeth But
   after making this statement, he immediately adds, that their endeavors shall
   be vain. Yet he seems to provide very coldly for our consolation under
   sorrow, for he represents God as merely laughing But if God values highly
   our salvation, why does he not set himself to resist the fury of our
   enemies, and vigorously oppose them? We know that this, as has been said in
   Psalm 2:4, is a proper trial of our patience, when God does not come forth
   at once, armed for the discomfiture of the ungodly, but connives for a time
   and withholds his hand. But as the eye of sense in such circumstances
   reckons that he delays his coming too long, and from that delay concludes
   that he indulges in ease, and feels no interest in the affairs of men, it is
   no small consolation to be able by the eye of faith to behold him laughing;
   for then we are assured that he is not seated idly in heaven, nor closes his
   eyes, resigning to chance the government of the world, but purposely delays
   and keeps silence because he despises their vanity and folly.

   And lest the flesh should still murmur and complain, demanding why God
   should only laugh at the wicked, and not rather take vengeance upon them,
   the reason is added, that he sees the day of their destruction at hand: For
   he seeth that his day [29] is coming. Whence is it that the injuries we
   sustain from the wickedness of man so trouble us, if it be not that, when
   not obtaining a speedy redress, we begin to despair of ever seeing a better
   state of things? But he who sees the executioner standing behind the
   aggressor with drawn sword no longer desires revenge, but rather exults in
   the prospect of speedy retribution. David, therefore, teaches us that it is
   not meet that God, who sees the destruction of the wicked to be at hand,
   should rage and fret after the manner of men. There is then a tacit
   distinction here made between God and men, who, amidst the troubles and
   confusions of the world, do not see the day of the wicked coming, and who,
   oppressed by cares and fears, cannot laugh, but because vengeance is
   delayed, rather become so impatient that they murmur and fret. It is not,
   however, enough for us to know that God acts in a manner altogether
   different from us, unless we learn to weep patiently whilst he laughs, so
   that our tears may be a sacrifice of obedience. In the meantime, let us pray
   that he would enlighten us by his light, for by this means alone will we, by
   beholding with the eye of faith his laughter, become partakers thereof, even
   in the midst of sorrow. Some, indeed, explain these two verses in another
   sense; as if David meant to say, that the faithful live so happily that the
   wicked envy them. But the reader will now perceive that this is far from the
   design of the prophet.

   14. The wicked draw their sword, and bend their bow. David now goes on to
   say, that the ungodly, being armed with sword and bow, threaten with death
   the children of God; and this he does in order to meet the temptation which
   would otherwise overwhelm them. The promises of God do not have place in a
   time of quietness and peace, but in the midst of severe and terrible
   conflicts. And, therefore, David now teaches us that the righteous are not
   deprived of that peace of which he had spoken a little before, although the
   wicked should threaten them with instant death. The sentence ought to be
   explained in this way: Although the wicked draw their swords and bend their
   bows to destroy the righteous, yet all their efforts shall return upon their
   own heads, and shall tend to their own destruction. But it is necessary to
   notice the particular terms in which the miserable condition of the
   righteous is here described, until God at length vouchsafe to help them.
   First, they are called poor and needy; and, secondly, they are compared to
   sheep devoted to destruction, [30] because they have no power to withstand
   the violence of their enemies, but rather lie oppressed under their feet.
   Whence it follows, that a uniform state of enjoyment here is not promised to
   them in this psalm, but there is only set before them the hope of a blessed
   issue to their miseries and afflictions, in order to console them under
   them. But as it often happens that the wicked are hated and treated with
   severity for their iniquity, the Psalmist adds, that those who thus suffered
   were those who were of upright ways; meaning by this, that they were
   afflicted without cause. Formerly he described them as the upright in heart,
   by which he commended the inward purity of the heart; but now he commends
   uprightness in the conduct, and in fulfilling every duty towards our
   neighbor; and thus he shows not only that they are unjustly persecuted,
   because they have done no evil to their enemies, and have given them no
   cause of offense, but also, that though provoked by injuries, they
   nevertheless do not turn aside from the path of duty.

   In the 15th verse, David is not speaking of the laughter of God, but is
   denouncing vengeance against the ungodly, just as we have already seen in
   the second psalm, at the fourth verse, that although God, by conniving at
   the wicked, has often suffered them for a time to run to every excess in
   mirth and rioting, yet he at length speaks to them in his anger to overthrow
   them. The amount of what is stated is, that the ungodly should prevail so
   little, that the sword which they had drawn should return into their own
   bowels, and that their bow should be broken in pieces.
     _________________________________________________________________

   [27] Dominus. Heb. אתי, Adonai

   [28] “Comme s’ils avoyent puissance de faire de nous a leur plaisir.” — Fr.

   [29] “Day is often used," says Ainsworth, “for the time of punishment; as,
   ‘the posterity shall be astonied at his day,’ Job 18:20; ‘Woe unto them, for
   their day is come!’ Jeremiah 50:27. So ‘the day of Midian,’ Isaiah 9:4; ‘the
   day of Jezreel,’ Hosea 1:11; ‘the day of Jerusalem,’ Psalm 137: 7.”

   [30] “De brebis destinees au sacrifice.” — Fr.
     _________________________________________________________________

   Psalm 37:16-19

   16. Better is the little of the righteous than the abundance of many wicked.
   [31] 17. For the arms of the wicked shall be broken; but Jehovah upholdeth
   the righteous. 18. Jehovah knoweth the days of the upright, and their
   inheritance shall be everlasting. 19. They shall not be ashamed in the
   season of adversity; and in the days of famine they shall be satisfied.


   16. Better is the little of the righteous, etc This verse, without any
   sufficient reason, has been variously rendered. The word המון, hamon, [32]
   which is rendered abundance, indeed, sometimes signifies a great multitude
   of men, and sometimes abundance of things; sometimes, too, an adjective of
   the plural number is joined to a substantive of the singular number. But
   those who wrest David’s words to this sense, that a few righteous persons
   are better than a great multitude of the ungodly, [33] plainly destroy their
   import, and pervert the meaning of the whole sentence. Nor can I receive the
   explanation which others have given, that the little which the just man
   possesses is better than the great abundance of the wicked; for I see no
   necessity for connecting, contrary to the rules of grammar, the word המון,
   hamon, which denotes abundance, with the word רבים, rabbim. which signifies
   many or great, and not with the word רשעים, reshaim, which means wicked I
   have therefore no doubt; that David here contrasts the limited possessions
   of one righteous man with the riches and wealth of many wicked men. The
   Hebrew word רבים, rabbim, however, which I have rendered many, may also be
   properly taken to denote persons of great authority and power. Certainly, it
   is not difficult to understand that David means to say, that although the
   wicked excel in this world, and are enriched with its possessions in great
   abundance and trust in their riches, yet the little which the just man
   possesses is far better than all their treasures. From this we learn, that
   David is here speaking, not so much of external grandeur and wealth, as of
   the secret blessing of God which truly enriches the righteous; for although
   they live from hand to mouth, yet are they fed from heaven as it were with
   manna; while the ungodly are always hungry, or else waste away in the very
   midst of their abundance.

   To this also belongs the reason which is added in the next verse, namely,
   that there is nothing stable in the world except it be sustained by the
   power of God; but we are plainly told that the righteous only are upheld by
   him, and that the power of the ungodly shall be broken Here again we see,
   that in order to form a right and proper estimate of true felicity, we must
   look forward to the future, or contemplate by the eye of faith the secret
   grace of God, and his hidden judgments. Unless we are persuaded by faith
   that God cherishes us in his bosom as a father does his children, our
   poverty will always be a source of trouble to us; and, on the other hand,
   unless we bear in mind what is here said concerning the wicked, that their
   arms shall be broken, we will make too great account of their present
   condition. But if this doctrine be deeply fixed in the hearts of the
   faithful, as soon as they shall have learned to rely upon the divine
   blessing, the delight and joy which they will experience from their little
   store shall be equal to the magnanimity with which they shall look down, as
   it were from an eminence, upon the vast treasures in which the ungodly
   glory. At the same time, we are here admonished, that whilst the ungodly
   rely upon their own strength, and proudly boast of it, we ought to wait
   patiently till God arise and break their arms in pieces. As for us, the best
   consolation which we could have in our infirmity is, that God himself
   upholds and strengthens us.

   18 Jehovah knoweth the days of the upright [34] It is not without good
   reason that David so frequently inculcates this doctrine, that the righteous
   are blessed because God provides for their necessities. We see how prone the
   minds of men are to distrust, and how much they are vexed by an excess of
   cares and anxieties from which they are unable to extricate themselves,
   while, on the other hand, they fall into another error in being more anxious
   regarding the future than there is any reason for; and yet, however active
   and industrious in the formation of their plans, they are often disappointed
   in their expectations, and not unfrequently fail altogether of success.
   Nothing, therefore, is more profitable for us than to have our eyes
   continually set upon the providence of God, which alone can best provide for
   us every thing we need. On this account, David now says, that God knoweth
   the days of the righteous; that is to say, he is not ignorant of the dangers
   to which they are exposed, and the help which they need. This doctrine we
   ought to improve as a source of consolation under every vicissitude which
   may seem to threaten us with destruction. We may be harassed in various
   ways, and distracted by many dangers, which every moment threaten us with
   death, but this consideration ought to prove to us a sufficient ground of
   comfort, that not only are our days numbered by God, but that he also knows
   all the vicissitudes of our lot on earth. Since God then so carefully
   watches over us for the maintenance of our welfare, we ought to enjoy, in
   this our pilgrimage on earth, as much peace and satisfaction as if we were
   put in full possession of our paternal inheritance and home. Because we are
   regarded by God, David from this concludes, that our inheritance is
   everlasting. Moreover, in declaring that those who are upright are thus
   carefully protected by God, he exhorts us to the sincere pursuit of truth
   and uprightness; and if we desire to be placed in safety under the
   protection of God, let us cultivate meekness, and reject with detestation
   this hellish proverb, “We must howl among wolves.”

   19 They shall not be ashamed in the season of adversity This verse also
   shows us, that the faithful have no right to expect such exemption as the
   flesh would desire from affliction and trial, but they are assured of
   deliverance in the end; which, though it be indeed obtained, yet it is of
   such a nature as can be realised only by faith. We must regard these two
   things as inseparably connected, namely, that as the faithful are mingled
   among the wicked in this world, so hunger and adversity are common to both.
   The only difference betwixt them is, that God stretches forth his hand
   towards his own people in the time of their need, while he abandons the
   ungodly, and takes no care of them. If it should be objected, that the
   wicked often fare sumptuously in the time of famine, and gratify all their
   desires, whilst the faithful are oppressed with poverty and want, I answer,
   that the fullness of which mention is here made consists chiefly in this,
   that the faithful, though they live sparingly, and often labor hard to
   acquire the means of subsistence, are nevertheless fed by God as truly as if
   they had a greater abundance of this world’s goods than the ungodly, who
   greedily devour the good things of this life in all their variety and
   abundance, and yet are never satisfied. Besides, as I have elsewhere said,
   these temporal blessings are not always seen flowing in one uniform course.
   The hand of God is indeed always open, but we are straitened and limited in
   our desires, so that our own unbelief is no small hinderance to his
   liberality. Moreover, as our corrupt nature would soon break forth into
   excess, God deals with us more sparingly; and lest he might corrupt us by
   too great indulgence, he trains us to frugality by bestowing with a sparing
   hand what he was ready otherwise to lavish upon us in full abundance. And,
   indeed, whoever shall consider how much addicted we are to sensuality and
   pleasure, will not be surprised that God should exercise his own people with
   poverty and want. But although God may not bestow upon us what is necessary
   for our gratification, yet, unless our own ingratitude prevent us, we shall
   experience, even in famine and want, that be nourishes us graciously and
   liberally.
     _________________________________________________________________

   [31] “Ou, aux grans qui sont meschans.” — Fr. marg. “Or, to the great who
   are wicked.”

   [32] Ainsworth renders this word, “plenteous mammon,” which, he remarks,
   “signifieth multitude, plenty, or store of riches, or any other thing.” The
   Septuagint renders it riches. The English word mammon is derived from this
   Hebrew word.

   [33] This is the view taken by Fry, who renders the words,   “Better are the
   few of the Just one,
   Than the great multitude of the wicked.” By the Just One, he understands
   Christ.

   [34] “‘Depositeth the days of the upright,” — lays them up in safety for
   them: for such is the original idea of ירע.” — Fry
     _________________________________________________________________

   Psalm 37:20-22

   20. For the wicked shalt perish, and the enemies of Jehovah shall be
   consumed as the preciousness [35] of lambs; they shalt be consumed into
   smoke. [36] 21. The wicked borroweth, and payeth not again; but the
   righteous is merciful, and giveth. 22. For those who are blessed by him
   shall inherit the earth; and those who are cursed of him shall be cut off.


   20 For the wicked shall perish. The causal particle כי, ki, which is here
   translated for, might also be rendered as if used adversatively by but or
   although, unless, perhaps, some would prefer to expound the sentence as of
   much higher import. But the preferable interpretation is, that there is here
   a contrast between the subjects spoken of, namely, that the righteous are
   satisfied in the time of famine, whereas the ungodly shall perish in the
   midst of their affluence; for, while they trust in their abundance, God
   brings them to nought by the use of means that are secret and hidden. In
   calling them the enemies of Jehovah, he teaches us, that they are justly
   overwhelmed by his vengeance, which they bring upon themselves by their own
   wickedness. When he says, that they shall be consumed as the excellency of
   lambs, this is understood by some to refer to the fat of them. But as יכר,
   yakar, signifies excellency, as I have said elsewhere, I have no doubt that
   this expression denotes the very best of lambs, and such as are of
   extraordinary fatness: and this is very suitable to the contrast here
   stated. We learn from this what another prophet likewise teaches, that the
   ungodly are fattened for the day of slaughter; so that the more sumptuously
   they shall have lived, the more suddenly shall their destruction come upon
   them. To be consumed into smoke is of the same import as to vanish away
   quickly; as if it had been said, There is no stability or substance in them.
   Those who understand the term יקר, yakar, to mean fat, explain this latter
   clause in this sense: that the wicked are consumed into smoke as fat melts
   or wastes away. [37] But the reader will see that the first interpretation
   is better.

   21 The wicked borroweth, and payeth not again Those are mistaken who suppose
   that the wicked are here blamed for their treachery in carrying off the
   goods of others by fraud and deception; and that, on the other hand, the
   children of God are commended for their kindness in being always ready to
   relieve the wants of their poorer brethren. The prophet rather extols, on
   the one hand, the blessing of God towards the godly; and declares, on the
   other, that the ungodly never have enough. The meaning therefore is, that
   God deals bountifully with his own people, that they may be able to aid
   others; but that the ungodly are always in want, so that their poverty leads
   them to have recourse to fraud and rapine. And were we not blinded by
   insensibility and indifference, we could not fail to perceive the many
   proofs of this which are daily presented to our view. However great the
   abundance of the ungodly, yet their covetousness is so insatiable, that,
   like robbers, they plunder right and left, and yet are never able to pay;
   [38] while God bestows upon his own people a sufficiency not only for the
   supply of their own ordinary wants, but also to enable them to aid others. I
   do not indeed deny, that the wicked are reproved for wasteful extravagance,
   by which they defraud their creditors of what is their due, and also that
   the righteous are praised for applying to a proper use the bounty of God;
   but the design of the prophet is to show the high value of the divine
   blessing. This is confirmed by the following verse, in which he illustrates
   the difference resulting from the blessing and the curse of God. It then it
   is asked, whence the children of God are able to relieve the wants of the
   needy, and to exercise liberality towards them? and why it is that the
   ungodly are continually contracting debts from which they are never able to
   extricate themselves? David answers, that the former are blessed of the
   Lord, and that the latter are brought to utter ruin by his curse. Some
   expound the word מברכיו, meborakayv, actively, as if it were, Those who
   bless the righteous shall possess, etc.; [39] but this is constrained and
   absurd. The meaning is simply this, that whatever we need for the
   preservation and maintenance of life, and for the exercise of humanity
   towards others, comes to us neither from the heavens nor from the earth, but
   only from the favor and blessing of God; and that if he once withdraw his
   grace, the abundance of the whole world would not satisfy us.
     _________________________________________________________________

   [35] “Ou, l’excellence, c’est, les agneaux plus beaux et plus gras.” — Fr.
   marg. “Or, the excellency, that is, the finest and fattest lambs.”

   [36] “C’est, s’esvanouiront en brief.” — Fr. marg. “That is, shall speedily
   vanish away.”

   [37] It is generally supposed that there is here an allusion to the
   sacrificial services of the former dispensation. Lambs were then offered in
   large numbers as burnt-offerings; and if the allusion is to these
   sacrifices, as is highly probable, the doctrine taught is, that as the fat
   of them melted away, and was wholly and rapidly consumed by the fire of the
   altar of burnt-offering, so the wicked shall melt away and be quickly
   consumed in the fire of Jehovah’s wrath. The Chaldee paraphrases the last
   clause thus: — “They shall be consumed in the smoke of Gehenna,” or of hell.

   [38] “Comme escumeurs de mer sans jamais avoir de quoy satisfaire.” — Fr.
   “Like pirates, without ever having any thing to pay.”

   [39] “Comme s’il y avoit, Ceux qui beniront les justes, possederont,” etc.
   — Fr.
     _________________________________________________________________

   Psalm 37:23-26

   23. The footsteps of a man are directed by Jehovah, and he will delight [or,
   take pleasure] in his way. 24. Though he fall, he shall not be utterly cast
   down: for Jehovah upholdeth him with his hand. 25. I have been young, I am
   also become old; and yet I have not seen the righteous forsaken, nor his
   seed begging bread. 26. He is daily merciful, and lendeth, and his seed is
   for blessing.


   23 The footsteps of a man are directed by Jehovah Some join together these
   two things, first, that the footsteps of the godly are ordered by the grace
   of God, since men do not in their own strength follow what is just and
   right, but only in so far as the Spirit of God directs them; and hence the
   second follows, namely, that God favors and approves what is his own. But
   David simply continues his commendation of the divine blessing towards the
   faithful, of whom this is especially worthy of being remembered, that
   whatever they undertake always has a favorable and happy result. At the same
   time, the reason why God crowns with prosperity and success all our efforts
   throughout the course of our life is to be observed, namely, because we
   attempt nothing which is not pleasing to him. For I consider the copula and,
   in the second clause of the verse, to be used instead of the causal particle
   because, and resolve the whole verse in this way: Because the way of the
   godly is acceptable to God, he directs their footsteps to a happy issue; so
   that the meaning is, As God sees that the faithful act conscientiously, and
   do not turn aside from the way which he has appointed, he blesses their
   efforts. And, certainly, since the prophet speaks generally — and yet it is
   certain that the faithful only are here spoken of — the second clause must
   necessarily be considered as spoken by way of exposition. Accordingly, the
   term way denotes their manner and course of living; as if he had said, that
   the godly have no other object in view but to frame their lives agreeably to
   the will of God, and to obey what he commands. The term footsteps I consider
   as referring to external success.

   24 Though he fall, he shall not be utterly cast down This verse has
   generally been interpreted proverbially, and as meaning, that though the
   righteous may fall into sin, his fall is not deadly; but this is not at all
   in accordance with the design of the prophet, who is discoursing of the
   happiness of the godly. The simple meaning is, that when God visits his
   servants with severe afflictions, he at the same time mitigates them that
   they may not faint under them; [40] as Paul declares,

   “We are persecuted, but not forsaken;
   cast down, but not destroyed.”— (2 Corinthians 4:9)

   Some say that the righteous are not utterly cast down, because they lose not
   their courage, but rather bear with invincible fortitude whatever burden is
   laid upon them. I readily admit that the reason why they are not overwhelmed
   is, that they are not so tender and delicate as to sink under the burden. I,
   however, understand the words in a more extensive sense, and explain them
   thus: That the miseries of the godly are so tempered with God’s fatherly
   mercy, that they fail not under their burden, and even when they fall, sink
   not into destruction. From these words we learn that the godly, although
   they serve God sincerely, and study to lead a blameless life, are not
   suffered to continue unmoved, and always in the same condition, but are
   often afflicted and cast down by various trials; and that the only
   difference between them and the unbelieving is, that their falls are not
   deadly. We know that if God smite the reprobate, though it be but very
   slightly, it becomes the cause of their final destruction. Solomon speaks
   still more expressly when he says,

   “For a just man falleth seven times, and riseth up again,”
   (Proverbs 24:16,)

   and by these words he teaches us, that the godly are not only subjected to
   frequent afflictions in this life, but that they are visited with daily
   trials, and yet are never forsaken of the Lord. We must also shortly
   observe, that even the slightest fall would be enough to destroy us utterly,
   did not God uphold us by his hand.

   25 I have been young, I am also become old. The meaning of these words is
   not in the least doubtful, namely, that David, even when he was become an
   old man, had not seen any of the righteous, or any of their children,
   begging their bread. But here there arises a question of some difficulty
   with respect to the fact stated; for it is certain that many righteous men
   have been reduced to beggary. And what David here declares as the result of
   his own experience pertains to all ages. Besides, he refers in this verse to
   the writings of Moses, for in Deuteronomy 15:4, begging is reckoned among
   the curses of God; and the law, in that place, expressly exempts from it
   those who fear and serve God. How then does the consistency of this appear,
   that none of the righteous ever begged his bread, since Christ placed
   Lazarus among the most abject of them? (Luke 16:20.) I answer, that we must
   bear in mind what I have before said upon this subject, that with respect to
   the temporal blessings which God confers upon his people, no certain or
   uniform rule can be established. There are various reasons why God does not
   manifest his favor equally to all the godly in this world. He chastises
   some, while he spares others: he heals the secret maladies of some, and
   passes by others, because they have no need of a like remedy: he exercises
   the patience of some, according as he has given them the spirit of
   fortitude; and, finally, he sets forth others by way of example. But in
   general, he humbles all of them by the tokens of his anger, that by secret
   warnings they may be brought to repentance. Besides, he leads them, by a
   variety of afflictions, to fix their thoughts in meditation upon the
   heavenly life; and yet it is not a vain or imaginary thing, that, as is set
   forth in the Law, God vouchsafes earthly blessings to his servants as proofs
   of his favor toward them. I confess, I say, that it is not in vain, or for
   nought, that an abundance of earthly blessings, sufficient for the supply of
   all their wants, is promised to the godly. This, however, is always to be
   understood with this limitation, that God will bestow these blessings only
   in so far as he shall consider it expedient: and, accordingly, it may happen
   that the blessing of God may be manifested in the life of men in general,
   and yet some of the godly be pinched with poverty, because it is for their
   good. But if it happen that any of the faithful are brought to beggary, they
   should lift up their minds on high, to that blessed state in which God will
   largely recompense them for all that is now wanting in the blessings of this
   transitory life. We must also bear this in mind, that if God sometimes
   involve the faithful in the same punishments by which he takes vengeance
   upon the ungodly — seeing them, for example, affected with the same
   diseases, — in doing so there is no inconsistency; for although they do not
   come the length of contemning God, nor are devoted to wickedness, nor even
   act according to their own inclination, nor yield themselves wholly to the
   influence of sin like the wicked, yet are they not free of all blame; and,
   therefore, it need not surprise us though they are sometimes subjected to
   temporal punishments. We are, however, certain of this, that God makes such
   provision for his own people, that, being contented with their lot, they are
   never in want; because, by living sparingly, they always have enough, as
   Paul says, Philippians 6:12,

   “I am instructed both to abound and to suffer need.”

   26 He is daily merciful The Psalmist here repeats what he had already said,
   that the grace of God is a fountain of all blessings which can never be
   exhausted; and, therefore, while it is displayed towards the faithful, they
   not only have enough for the supply of their own wants, but are able also
   liberally to assist others. What he adds concerning their seed is variously
   expounded. That he is speaking of the children of the godly, there can be no
   doubt; and this is evident from the preceding verse. But when he says that
   they shall be for blessing, [41] some understand it as if he had said, They
   shall be the ministers of God’s liberality: so that, according to them, the
   sense would be, that they shall follow the good example of their fathers in
   helping the poor, and in exercising liberality towards all men. But I fear
   that this exposition is too refined. Nor do I admit the interpretation which
   has been given by others, that the meaning is, that the grace of God shall
   be so signally manifested towards the children of the godly, that their
   names shall be employed in a form of prayer, when prosperity and success are
   prayed for. This mode of expression, I allow, is to be so understood in
   various places; but here, in my opinion, David designs nothing more than to
   extol the continuation of God’s favor from the fathers to their children: as
   if he had said, God’s blessing does not terminate with the death of the
   righteous man, but it extends even to his children. [42] And there is indeed
   no inheritance more certain to which our children may succeed us, than when
   God, receiving them in like manner into his fatherly favor, makes them
   partakers of his blessing.
     _________________________________________________________________

   [40] “Neither the text,” says Dr Adam Clarke, “nor any of the versions,
   intimate that a falling into sin is meant; but a falling into trouble,
   difficulty,” etc.

   [41] This is also the reading of the Septuagint, To spezma autou eis
   eulogian hestai

   [42] Ainsworth reads, “And his seed are in the blessing,” and understands
   the words as meaning, that the children of the just man “are in the
   blessing, or are appointed to the blessing, as the heirs thereof,” Genesis
   28:3; 1 Peter 3:9; and that they have still abundance, notwithstanding the
   liberality of their parents; for “the blessing of the Lord maketh rich,”
   Proverbs 10:22.
     _________________________________________________________________

   Psalm 37:27-29

   27. Depart from evil, and do good, and dwell for ever. 28. For Jehovah
   loveth judgment, and forsaketh not his meek ones: they shall be preserved
   for ever: and the seed of the wicked shall be cut off. 29. The righteous
   shall inherit the earth, and shall dwell for ever upon it.


   27 Depart from evil, and do good. In this verse David argues, that, in order
   to realize the blessedness of which he has spoken, we must abstain from all
   evil, perform the duties of humanity, and exert ourselves in doing good to
   our neighbors. This doctrine is at variance with the dictates of corrupt
   human nature; but it is, notwithstanding, certain that many of the troubles
   and distresses in which the whole human race are involved, proceed from no
   other cause than this, that every man respectively, in his own sphere, being
   given to injustice, fraud, extortion, and evil-dealing, contemptuously
   rejects the blessing of God. Thus, it is in consequence of the barriers
   which men throw in their own way, that they do not attain happiness in this
   world, and that every man in his own place does not possess the peace and
   quietness which belong to him. It is then with the highest propriety that
   David passes from the doctrine of the preceding context to this exhortation:
   for if the meek possess the earth, then every one, as he regards his own
   happiness and peace, ought also to endeavor to walk uprightly, and to apply
   himself to works of beneficence. It should also be observed, that he
   connects these two things, first, that the faithful should strictly do good;
   and, secondly, that they should restrain themselves from doing evil: and
   this he does not without good reason: for as we have seen in the
   thirty-fourth psalm, it often happens that the same person who not only acts
   kindly towards certain persons, but even with a bountiful hand deals out
   largely of his own, is yet all the while plundering others, and amassing by
   extortion the resources by means of which he displays his liberality.
   Whoever, therefore, is desirous to have his good offices approved by God,
   let him endeavor to relieve his brethren who have need of his help, but let
   him not injure one in order to help another, or afflict and grieve one in
   order to make another glad. Now David, under these two expressions, has
   briefly comprised the duties of the second table of the law: first, that the
   godly should keep their hands free from all mischief, and give no occasion
   of complaint to any man; and, secondly, that they should not live to
   themselves, and to the promotion merely of their own private interests, but
   should endeavor to promote the common good of all according to their
   opportunities, and as far as they are able. But we have already said, that
   the blessing which is promised to the righteous, that “they shall inherit
   the earth,” is not always realised in an equal degree as to all the people
   of God; and the reason we assigned for this is, that God cannot find among
   men an example of such great uprightness, but that even the most perfect
   procure to themselves much misery by their own fault: and therefore it need
   not surprise us though God withdraw, at least in some measure, his blessing
   even from his own. We know too to what excess the lusts of the flesh run
   riot, unless the Lord lay a restraint upon them. Besides, there is no one
   who is ready cheerfully to engage in meditation upon the divine life, who is
   not urged and encouraged to it by various motives. Hence it is that the
   possession of the earth, which David here assigns to the children of God,
   does not (as the lawyers would define the term) always consist in having the
   feet planted within it, and in being securely established in it; for there
   are many sources of disquietude and affliction here to trouble them. And yet
   it does not follow that it is a mere fiction or imaginary thing which he
   promises. For although daily experience shows us that the children of God do
   not as yet inherit the earth, yet, according to the measure of our faith, we
   feel how efficacious the blessing of God is, which, like a spring that
   cannot be drained, flows continually. They are indeed more than blind who do
   not perceive that the righteous have at present this reward, that God
   defends and upholds them by his power.

   28 For Jehovah loveth judgement. This, it ought to be observed, is a
   confirmation of the doctrine contained in the preceding sentence; and it is
   here made to rest upon a higher principle, namely, that God takes pleasure
   in righteousness and truth. The argument indeed appears to be incomplete;
   but as David takes for granted — what ought to be deeply fixed in the hearts
   of all the faithful — that the world is directed by the providence of God,
   his conclusion is admirable. In the first place, then, it must be admitted
   that the condition of the human race is not under the direction of chance,
   but of the providence of God, and that the world is conducted and governed
   by his counsel: so that he regulates according to his pleasure the issue of
   all things, and controls them by his power; and, secondly, to this it must
   be added what David here states, that righteousness and truth are pleasing
   to God. Hence it follows, that all who lead an upright and blameless life
   among men shall be happy, because, enjoying the favor of God, every thing at
   length must in regard to them have a happy and successful result. But let us
   bear in mind, that the promise which is spoken of in this verse is to be
   understood in this sense, that while God has undertaken the preservation of
   the godly, it is not to cherish them continually in retirement and ease, but
   after he has for a time exercised them under the cross, at length to come to
   their help: for the language here employed, Jehovah forsaketh not his meek
   ones, is tacitly very emphatic. Those, therefore, who separate the exercise
   of patience from the favor which God bestows upon the godly in this life,
   misinterpret this psalm. On the contrary, lest any one should hastily and
   rashly pronounce judgment, the prophet entreats the faithful to suspend
   their judgment, until God manifest his displeasure after the death of the
   wicked, in inflicting punishment upon their posterity: The seed of the
   wicked shall be cut off This is of the same import as if he had again
   asserted, that although the judgements of God are not immediately executed
   upon the wicked and ungodly, yet they are not on that account anything the
   better of it, since the punishment justly due to them will extend to their
   children. If then the curse of God is not forthwith inflicted upon them, it
   need not surprise us if he delay for a time to manifest the favor which he
   bears towards the faithful.

   29 The righteous shall inherit the earth The repetition of the same doctrine
   here is not superfluous, since it is so very difficult to impress it deeply
   upon our minds. For while all men seek after happiness, scarcely one in a
   hundred looks for it from God, but rather all, on the contrary, in making
   provision for themselves, provoke the vengeance of God, as it were
   deliberately, and strive to excel each other in doing so, so that some of
   them stain themselves with fraud and perjury, some indulge in robbery and
   extortion, some practice all sorts of cruelty, and others commit violence
   and outrage even with the sword and poison. Moreover, I have just now, and
   on several other occasions, stated the sense in which this everlasting
   habitation upon the earth, which is here promised to the righteous, is to be
   understood, namely, that although they are surrounded by the troubles and
   changes which occur in this world, yet God preserves them under his wings;
   and although there is nothing lasting or stable under heaven, yet he keeps
   them in safety as if they were sheltered in a secure haven. And, finally,
   they enjoy in addition to this that inward peace of mind which is better
   than a hundred lives, and which is therefore justly regarded as a privilege
   surpassing in value and importance all others.
     _________________________________________________________________

   Psalm 37:30-33

   30. The mouth of the righteous will speak wisdom, and his tongue will utter
   judgment. 31. The law of his God is in his heart: his steps shall not slide.
   32. The wicked watcheth the righteous, and seeketh to slay him. 33. Jehovah
   will not leave him in his hand, nor condemn him when he is judged.


   30 The mouth of the righteous will speak wisdom As it is customary with
   hypocrites confidently to draw to their own advantage whatever the Spirit of
   God declares concerning the just and upright, David here gives a definition
   of the righteousness which God requires on the part of his children, and
   divides it into three principal parts — that their speech should be in
   sincerity and truth; that the law of God should reign in their heart; and
   that they should order their conversation aright. Some give a different
   exposition of the first part from what we have given: they say that the
   righteous serve as teachers and guides, by instructing others to live well,
   and leading them in the way; and, therefore, to speak wisdom, and to utter
   judgment, is, in their view, of the same import as to instruct others in
   holy doctrine, and to train them to the fear of God. I do not altogether
   disapprove of this exposition, but I fear it is too restricted. Wisdom and
   uprightness are here opposed as much to the profane and filthy language by
   which the wicked endeavor to blot out the name of God, as to cunning and
   fraud, and every species of stratagem and deceit; and also to the threats
   and terrors by which they endeavor to frighten the simple. [43] The meaning
   therefore is, first, that the righteous speak honourably and reverently of
   the righteousness of God, that they may cherish in themselves and others, to
   a large extent, the knowledge and the fear of God; [44] secondly, that both
   in their own affairs and those of others, they approve, without disguise or
   deceit, of what is just and reasonable, and are not given to justify what is
   wrong under the color and varnish of sophistry; and, finally, that they
   never depart from the truth.

   To this there is added integrity of heart: The law of the Lord is in his
   heart. This, though it should precede in point of order, is not improperly
   put in the second place here. For the Scriptures are not particular in
   observing an exact arrangement in the enumeration of virtues and vices.
   Besides, the source whence this integrity of heart proceeds is, that the Law
   of God has its seat in the heart; and it is it alone which prescribes the
   best rule of life, restrains all the depraved affections and lusts, and
   imbues the minds of men with the love of righteousness. No man will
   constantly and steadily devote himself to a life of uprightness, exert
   himself in behalf of others in preference to his own personal interests,
   renounce covetousness, subdue pride, and maintain a constant warfare with
   his own nature, unless he is endued with the fear of God. There next follows
   the third division, which relates to the external conduct: His steps shall
   not slide Some, indeed, think that this is a promise; but I have no doubt,
   that in this clause David still continues the definition of righteousness.
   The meaning therefore is, that although the children of God are tempted in a
   variety of ways to commit sin, and many things occur urging them to it, —
   and although men, for the most part, too, endeavor, as far as in them lies,
   by their maliciousness to turn them aside from the fear of God, — yet,
   because the Law of God rules and reigns in their hearts, they do not slide,
   but stand to their purpose with firm and determined resolution, or at least
   adhere to the right course.

   32. and 33. The wicked watcheth the righteous, etc. David here illustrates
   more plainly the nature of the possession of the earth, of which he had
   spoken, namely, that God preserves his own people, though they are beset
   with enemies round about. And hence we are again taught, that the faithful
   are not promised in the preceding context a quiet state of life, and one
   free from all trouble and distress. If so, these two statements would be
   contradictory: first, that the faithful possessing an inheritance, enjoy
   repose and pleasure; and, secondly, that yet they are daily delivered as
   sheep out of the mouth of wolves. These two verses, however, contain this
   special ground of consolation, that the faithful, though surrounded by such
   a variety of dangers, shall notwithstanding escape, and be preserved in
   safety by the help of God. Accordingly, David here teaches them, that when
   they shall see their enemies lying in wait for them, and seeking by every
   means in their power to annoy them, they, on the contrary, ought to consider
   how deeply interested God is in the welfare of his own people, and how
   carefully he watches over them to preserve them in safety. David indeed
   confesses that the stratagems to which the wicked have recourse in seeking
   not only to deprive good men of their property, but even to take away their
   lives, are terrible in themselves, because they cruelly plot their
   destruction; but still he teaches us at the same time, that we ought to
   continue to preserve firm and undaunted courage, because God has promised
   that he will be our guardian and defender: Jehovah will not leave him in his
   hand This circumstance, however, ought to be considered, that God does not
   always grant us deliverance at the first, but often delays it till we seem
   to be even at the point of death. In the last clause of the verse, we are
   also admonished, that however carefully good men may guard against giving
   offense to any, and endeavor to secure the good-will of all, and shun debate
   and strife, yet they shall not be exempted from false accusations: Jehovah
   will not condemn them when they are judged David does not say that they
   shall receive the applause of the world, and that their virtues shall be
   celebrated in such praises as they deserve; but he exhorts them, when they
   shall be haled to judgment, and as it were overwhelmed with slander, so that
   they already resemble those who are condemned, to rest contented with the
   protection of God, who will at length manifest their innocence, and maintain
   it against the unrighteous judgments of men. If any one object, that, on the
   contrary, many of the children of God, after having been condemned, have
   suffered a cruel and bitter death, I answer, that their avenger nevertheless
   is in heaven. Christ was put to death in the most cruel form, and in
   circumstances of the deepest ignominy, but notwithstanding, as the prophet
   Isaiah says, Isaiah 53:8, “he was taken from that distress and
   condemnation;” and in the same manner God is still acting daily towards
   those who are his members. If it may still be objected, that David is here
   discoursing not of the life to come, but of the state of the godly in the
   present life, I must again repeat in answer to this, the explanation which I
   have given before, namely, that earthly blessings are at God’s disposal, and
   are regulated entirely according to his will; and hence it is that he never
   bestows them in an equal measure upon all, but according to his wisdom, and
   as he sees meet, sometimes withdrawing them either in whole or in part, and
   at other times displaying them to the view of all. Accordingly, it may
   happen, that the holy martyrs, after they have been condemned, may also be
   put to death, as if God had forsaken them; but this is only because it is
   better for themselves, and because they desire nothing more than to glorify
   God by their death. Yet he who permits the ungodly to exercise their
   cruelty, ceases not to be the assertor of the righteousness of his servants:
   for he openly shows before his angels, and before his whole Church, that he
   approves it, and declares that he will make inquisition for it; nay, more,
   raising them from the darkness in which they have been hid, he makes their
   ashes yield a sweet and pleasant odour. Finally, after the Lord has suffered
   them to be overwhelmed by reproach and violence, he will pronounce the
   judgment by which he will vindicate their righteous cause from wicked
   calumnies and false accusations.
     _________________________________________________________________

   [43] “Par lesquelles ils taschent d’espouvanter les simples.” — Fr.

   [44] “En toutes les parties de la cognoissance et crainte de Dieu.” — Fr.
     _________________________________________________________________

   Psalm 37:34-36

   34. Wait upon Jehovah, and keep his way, and he shall exalt thee, that thou
   mayest inherit the earth: when the wicked are cut off thou shalt see it. 35.
   I have seen the wicked terrible, [45] and spreading himself like a green bay
   tree: [46] 36. And he passed away, [47] and, lo! he was not: and I sought
   for his place, and he was not found.


   34 Wait upon Jehovah, and keep his way David again returns to the style of
   exhortation, in order that the faithful, trusting to God’s promises and
   sustained by them, may not suffer themselves to be drawn hither and thither
   by any temptations through devious and sinful ways, but may persevere
   steadfastly in the service of God. In the first place, he exhorts them to
   hope and patience, as if he wished them, amidst the tumults and troubles of
   life, to trust in God, and hold their peace till he again show them his
   countenance, which for a time he had hid from them. Hence arises, in the
   second place, another exhortation, that they should not turn aside from the
   way of the Lord; for wherever hope and patience prevail, they will so
   restrain the minds of men that they will not break out into any thing
   unlawful and wicked. It will doubtless be found, that the reason why every
   man endeavors to promote his own advantage by wicked practices is, that no
   one depends upon God, or else that he thinks, if fortune do not quickly
   smile upon him, that it is vain for him to persevere in the practice of
   equity and uprightness. Moreover, we may learn from this place, that if
   many, even of the good and the upright, are subjected to poverty, and lead a
   life of protracted affliction and trial, they suffer their punishment
   justly, because, so far from being firmly persuaded that it belongs to God
   as his proper office not only to lift up his servants from the dunghill, but
   also to bring them forth even from their graves, scarcely one in a hundred
   of them patiently waits upon God, and continues perseveringly in the right
   course. Nor is it without good reason that David makes use of the word
   exalt, that we may know that God often stretches forth his hand to the
   faithful when they appear to be overwhelmed by the weight of their
   calamities. He then adds, that the wicked shall perish before the eyes of
   the godly. If their end were not very different from that of the righteous,
   the state in which the reprobate now rejoice for a time would easily allure
   even the best of men to evil. And, indeed, God would make us daily to behold
   such sights if we had eyes to behold his judgments. And yet, although the
   whole world were blinded, God does not cease to render a just reward to the
   wickedness of men; but by punishing them in a more private manner, he
   withdraws from us that fruit of which our own dulness deprives us.

   35. and 36 I have seen the wicked terrible, etc. David here confirms from
   his own experience what I have just said, namely, that although the wicked
   are intoxicated with their prosperity, and held in admiration by all on
   account of it, yet their happiness is transitory and evanescent, and,
   therefore, nothing else than a mere illusion. In the 35th verse he tells us,
   that it is no strange or unwonted thing for the ungodly, puffed up with
   their prosperity, to spread themselves far and wide, and to give occasion of
   terror to the innocent. Then he adds, that their greatness, which had been
   regarded with so much wonder, disappears in a moment. As to the meaning of
   the words, עריף, arits, which we have rendered terrible, might also be
   translated strong, because the word from which it is derived signifies
   sometimes to terrify, and sometimes to strengthen. The word מתערה, mithareh,
   is taken by some for green, but it rather means discovering or spreading
   himself out, as high and broad trees spread out their branches. David, I
   have no doubt, here rebukes the insolence of those who vaunt themselves
   immoderately. To pass away, in the 36th verse, is used for to vanish away;
   and thus he admonishes us to sit still for a time, in order that it may
   appear, after it has passed away, that all that the world admires in the
   prosperity of the wicked has been only a mist.
     _________________________________________________________________

   [45] Striking terror in all around.

   [46] The proper signification of the word אזרח, azrach, has been
   controverted among interpreters, and it has been variously rendered. Most of
   the Rabbins, and many modern commentators, as Mudge, Waterland, Gesenius,
   and others, are of opinion, that the preferable reading is, “like an
   indigenous or native tree;” that is, a tree which flourishes in its native
   soil, where it grows most vigorously, and acquires its largest and most
   luxuriant growth. The Septuagint translates it, ōs tas chedrous tou Libanou,
   “as the cedars of Lebanon;” being self-growing, spreading, and lofty trees.
   Some suppose that the translators of this version must have had a different
   reading in their Hebrew Bibles from what is in our present copies; and
   others that, as is common with them, they paraphrase the original words, the
   more clearly to express their meaning. The translation of the Septuagint is
   followed by the Vulgate, Arabic, and Ethiopic versions, by Houbigant,
   Boothroyd, Geddes, and other good authorities. Ainsworth reads, “as a green
   self-growing laurel.” Bythner says he is at a loss for the reason of
   translating the word laurel. “For the reading of bay tree,” says the
   illustrated Commentary upon the Bible, “we are not aware of any authority,
   except the very feeble one which is offered by some of the older of the
   modern versions in this country and on the Continent.”

   [47] The Suptuagint, Vulgate, Syriac, and Arabic versions, Jerome,
   Houbigant, Horsley, and Walford, read the verb in the first person, “But I
   passed by.” The Chaldee adheres to the Hebrew, “And he passed, or failed,
   from the age, or world, and, lo! he was not.”
     _________________________________________________________________

   Psalm 37:37-40

   37. Observe the perfect man, and consider the just for the end of that man
   is peace. 38. But the transgressors shall be destroyed together: the end of
   the wicked shall be cut off. 39. The salvation of the righteous is from
   Jehovah: he is their strength in the time of trouble. 40. Jehovah shall help
   them, and deliver them: he shall deliver them from the wicked: he shall
   preserve them, because they trust in him.


   37 Observe the perfect man David exhorts the faithful diligently to consider
   every instance they may meet with of the grace of God, as well as of his
   judgment; but he teaches, at the same time, that it is in vain for any to
   sit in judgment upon the first aspect of things. When men do not wait
   patiently and quietly the time which God has appointed in his good pleasure,
   it often happens that faith is extinguished, and trust in the promises of
   God, at the same time, perishes with it. This is the reason why David
   exhorts us to observe and consider, for when our minds are preoccupied by
   the temptation which is once presented to our view, hasty judgment is then
   the cause of our being deceived. But if a man extend his view, as if it were
   from a watch-tower, to a great distance, he will find that it has been said
   with truth, that the end of the reprobate and the end of the righteous
   respectively are at length very different. This clause, with respect to the
   end of these two classes of men, seems to be added by way of caution, that
   we may learn to suspend our judgment, if God should not immediately
   accomplish what he has spoken. If we should become impatient in our desires,
   let us moderate our minds by the reflection, that the end is not yet come,
   and that it behoves us to give God time to restore to order the confused
   state of things. Some explain the word אחרית, acharith, which we have
   rendered the end of the wicked, of their posterity. This, however, is
   incorrect. David refers only to the difference which subsists between them
   and the righteous in the end; for God, after he has severely tried his
   servants, and exercised their patience, in the end converts their adversity
   into a blessing, while he turns the mirth of the ungodly into mourning.

   39 The salvation of the righteous is from Jehovah The sum of the whole is,
   that whatever may happen, the righteous shall be saved, because they are in
   the hand of God, and can never be forgotten by him. This ought to be
   particularly noticed, that those who are greatly afflicted may be sustained
   by the assurance that the salvation which they expect from God is infallibly
   certain, because God is eternal, and governs the world by his power; as
   Christ said,

   “My Father, who gave them me, is greater than all,”
   (John 10:29.)

   David still inculcates this principle, that as righteousness is approved of
   God, it can never happen that he should forsake his faithful servants, and
   deprive them of his help. He, therefore, exhorts true believers to depend
   upon God, not only when things prosper according to their desires, but even
   when they are sorely afflicted. By these words he teaches that it is enough,
   if God only impart strength to his servants, so that, when severely
   afflicted and oppressed with anguish, they may not faint under it, or that,
   when groaning under the weight of severe afflictions, they may not sink
   under the burden. To the same purpose also is the expression which David
   uses twice in the last verse, that God will deliver By this he admonishes
   the children of God to learn patiently to endure afflictions, and that, if
   God should prolong them, they should often recall this to their remembrance,
   that after he has tried their patience, he will in the end deliver them.
     _________________________________________________________________
     _________________________________________________________________

   PSALM 38

   David, suffering under some severe and dangerous malady, as may be
   conjectured, acknowledges that he is chastened by the Lord, and entreats him
   to turn away his anger from him. In order the more effectually to induce God
   to have mercy upon him, he bewails before him the severity of his
   afflictions in a variety of particulars. These we shall consider separately,
   and in order.

   A Psalm of David to bring to remembrance. [48]

   The title of this psalm refers to its subject. Some suppose that it is the
   beginning of a common song, because in other psalms the beginning of the
   song, to the tune of which they were set, is commonly prefixed: but such an
   interpretation is unnatural, and without foundation. Instead of this, I
   rather think that the title indicates that David composed this psalm as a
   memorial for himself, as well as others, lest he should too soon forget the
   chastisement by which God had afflicted him. He knew how easily and speedily
   the chastisements with which God visits us, and which ought to serve as a
   means of instruction to us all our life, pass away from the mind. He was
   also mindful of his own high calling; for, as he was appointed master and
   teacher over the whole Church, it was necessary that whatever he had himself
   learned in particular by divine teaching should be made known, and
   appropriated to the use of all, that all might profit thereby. Thus we are
   admonished that it is a very profitable exercise often to recall to
   remembrance the chastisements with which God has afflicted us for our sins.
     _________________________________________________________________

   Psalm 38:1-5

   1. O Jehovah! rebuke me not in thy wrath, and chasten me not in thy anger.
   2. For thy arrows go down in me [49] and thy hand has come down upon me. 3.
   There is no soundness in my flesh because of thy anger; nor any peace in my
   bones because of my sin. 4. For my iniquities have passed over my head, and
   as a weighty burden they have become too heavy for me. 5. My wounds have
   become putrid, they are corrupt, because of my foolishness.


   1 O Jehovah! rebuke me not in thy wrath As I have already expounded this
   verse in the beginning of the sixth psalm, where it occurs, and that I may
   not prove tedious to the reader, I shall notice it more briefly here. David
   does not expressly ask that his afflictions should be removed, but only that
   God would moderate the severity of his chastisements. Hence we may infer,
   that David did not give loose reins to the desires of the flesh, but offered
   up his earnest prayer in a duly chastened spirit of devotion. All men would
   naturally desire that permission should be granted them to sin with
   impunity. But David lays a restraint upon his desires, and does not wish the
   favor and indulgence of God to be extended beyond measure, but is content
   with a mitigation of his affliction; as if he had said, Lord, I am not
   unwilling to be chastised by thee, but I entreat thee, meanwhile, not to
   afflict me beyond what I am able to bear, but to temper the fierceness of
   thy indignation according to the measure of my infirmity, lest the severity
   of the affliction should entirely overwhelm me. This prayer, as I have said,
   was framed according to the rule of godliness; for it contains nothing but
   what God promises to all his children. It should also be noticed, that David
   does not secretly indulge a fretful and repining spirit, but spreads his
   complaint before God; and this he does, not in the way of sinful
   complaining, but of humble prayer and unfeigned confession, accompanied with
   the hope of obtaining forgiveness. He has used anger and wrath as denoting
   extreme rigour, and has contrasted them with fatherly chastisement.

   2. For thy arrows go down in me. He shows that he was constrained by dire
   necessity to ask an alleviation of his misery; for he was crushed under the
   weight of the burden which he sustained. This rule is always to be observed
   in our prayers — to keep God’s promises present to our view. But God has
   promised that he will chastise his servants, not according to their deserts,
   but as they are able to bear. This is the reason why the saints so often
   speak of their own weakness, when they are severely oppressed with
   affliction. David very properly describes the malady under which he labored,
   by the terms, the arrows and the hand, or the chastisement of God. Had he
   not been persuaded that it was God who thus afflicted him, he could never
   have been brought to seek from him deliverance from his affliction. We know
   that the great majority of men are blinded under the judgments of God, and
   imagine that they are entirely the events of chance; and scarcely one in a
   hundred discerns in them the hand of God. But, in his sickness, as in all
   his other adversities, David views the hand of God lifted up to punish him
   for his sins. And certainly, the man who estimates his affliction only by
   the feeling of pain which it produces, and views it in no other light,
   differs nothing from the beasts of the field. As every chastisement of God
   should remind us of his judgment, the true wisdom of the saints, as the
   prophet declares,

   “to look to the hand of him who smiteth.”— (Isaiah 9:13)

   The pronoun thy is therefore emphatic. David’s words are, as if he had said,
   I have not to do with a mortal man, who can shoot his arrows with a force
   only in proportion to his own strength, but I have to do with God, who can
   discharge the arrows that come from his hand with a force altogether
   overwhelming.

   3. There is no soundness in my flesh because of thy anger Others translate,
   There is no beauty; but this does not seem to be so suitable. In the clause
   which follows, David ascribes to God the praise of righteousness, without
   which, the acknowledgement which he formerly made would be of little avail;
   nay, instead of this, such an acknowledgement sometimes rather exasperates
   the minds of men, so that they provoke the wrath of God still more, by
   charging him with cruelty, and pouring forth horrible blasphemies against
   him. Nothing, therefore, can be more preposterous, than to imagine that
   there is in God a power so supreme and absolute, (as it is termed,) as to
   deprive him of his righteousness. David, as soon as he recognised his
   affliction as coming from God, turns to his own sin as the cause of the
   Divine displeasure; for he had already been fully satisfied in his own mind,
   that he is not like a tyrant who exercises cruelty needlessly and at random,
   but a righteous judge, who never manifests his displeasure by inflicting
   judgments but when he is grievously offended. If, then, we would render to
   God the praise which is due to him, let us learn by the example of David to
   connect our sins with his wrath.

   4. For my iniquities have passed over my head. Here he complains that he is
   overwhelmed by his sins as by a heavy burden, so that he utterly faints
   under their weight; and yet he again confirms the doctrine which we have
   already stated, that he deservedly suffered the wrath of God, which had been
   inflicted on him in a manner so severe and dreadful. The word עון, avon,
   which we have translated iniquities, no doubt often signifies punishment,
   but this is only in a secondary and metaphorical sense. I am also willing to
   admit, that David assigns to the effect what is proper to the cause, when he
   describes by the appellation iniquities, the punishment which he had
   procured by his own sin; and yet his object at the same time is plainly and
   distinctly to confess, that all the afflictions which he suffered were to be
   imputed to his sins. He quarrels not with God for the extreme severity of
   his punishment, as Cain did, who said,

   “My punishment is greater than I can bear,” (Genesis 4:13.)

   It is true, indeed, that Moses uses the same word עון, avon, in that
   passage, so that there is some similarity between the language of David and
   Cain. But David’s meaning is very different. When such temptations as these
   were insinuating themselves into his mind, Could God afflict thee more
   severely than he does? certainly, since he is doing nothing to relieve thee,
   it is a sure sign that he wishes thee destroyed and brought to nought; he
   not only despises thy sighs and groanings, but the more he seeth thee cast
   down and forsaken, he pursueth thee the more fiercely and with the greater
   rigour; — to preclude the entrance of such evil thoughts and surmisings, he
   defended himself as with a shield by this consideration, that he was
   afflicted by the just judgment of God. He has here attributed to his own
   sins as the cause the weight of the wrath of God which he felt; and, as we
   shall find in the following verse, he again acknowledges, that what he is
   now suffering was procured by his own foolishness. Although, then, in
   bewailing his own miseries, he may seem in some measure to quarrel with God,
   yet he still cherishes the humble conviction, (for God afflicteth not beyond
   measure,) that there is no rest for him but in imploring the Divine
   compassion and forgiveness; whereas the ungodly, although convicted by their
   own consciences of guilt, murmur against God, like the wild beasts, which,
   in their rage, gnaw the chains with which they are bound.

   5 My wounds [50] have become putrid In this verse, he pleads the long
   continuance of his disease as an argument for obtaining some alleviation.
   When the Lord declares, concerning his Church,

   “that her warfare is accomplished, that her iniquity is pardoned,
   for she hath received of the Lord’s hand double for all her sins,”
   (Isaiah 40:2)

   his meaning is, that when he has sufficiently chastised his people, he is
   quickly pacified towards them; nay, more, that if he continue to manifest
   his displeasure for too long a time, he becomes through his mercy, as it
   were, weary of it, so that he hastens to give deliverance, as he says in
   another place,

   “For my name’s sake will I defer mine anger, and for my praise will I
   refrain for thee, that I cut thee not off. Behold, I have refined thee, but
   not with silver; I have chosen thee in the furnace of affliction.”— (Isaiah
   48:9, 10)

   The object, therefore, which David has in view, in complaining of the long
   continuance of his misery is, that when he had endured the punishment which
   he had merited, he might at length obtain deliverance. It was certainly no
   slight trial to this servant of God to be thus kept in continual
   languishing, and, as it were, to putrify and be dissolved into corruption in
   his miseries. In this his constancy is the more to be admired, for it
   neither broke down from the long period of delay, nor failed under the
   immense load of suffering. By using the term foolishness instead of sin, he
   does not seek in this way to extenuate his faults, as hypocrites do when
   they are unable to escape the charge of guilt; for in order to excuse
   themselves in part, they allege the false pretense of ignorance, pleading,
   and wishing it to be believed, that they erred through imprudence and
   inadvertence. But, according to a common mode of expression in the Hebrew
   language, by the use of the term foolishness, he acknowledges that he had
   been out of his right mind, when he obeyed the lusts of the flesh in
   opposition to God. The Spirit, by employing this term in so many places to
   designate crimes the most atrocious, does not certainly mean to extenuate
   the criminality of men, as if they were guilty merely of some slight
   offenses, but rather charges them with maniacal fury, because, blinded by
   unhallowed desires, they wilfully fly in the face of their Maker.
   Accordingly, sin is always conjoined with folly or, madness. It is in this
   sense that David speaks of his own foolishness; as if he had said, that he
   was void of reason and transported with madness, like the infatuated rage of
   wild beasts, when he neglected God and followed his own lusts.
     _________________________________________________________________

   [49] That is, they enter deep into the flesh. The Septuagint reads,
   “Enepagēsan moi” the Vulgate, “Infixae sunt mihi;” — “Are fastened in me;”
   which is a natural consequence of entering deep, and rather expresses the
   meaning, than conveys the precise idea of the original word. The Syriac and
   Arabic versions give the same rendering with the Vulgate.

   [50] “The proper meaning of חכר is not a wound, but a bruise or wale made by
   a severe blow. My wales through my severe chastisement are become putrid and
   running sores.” — Fry
     _________________________________________________________________

   Psalm 38:6-10

   6. I am bent, I am, bowed down beyond measure: I go mourning [literally
   black] all the day long, 7. For my reins are filled with burning, [or,
   inflammation [51] ] and there is no soundness in my flesh. 8. I am very
   feeble and sore broken: I have roared because of the roaring of my heart. 9.
   O Lord! [52] thou knowest all my desire, and my groaning is not hid from
   thee. 10. My heart hath turned round, my strength hath failed me: and as for
   the light of my eyes, it also is gone from me.


   6 I am bent This description clearly shows that this holy man was oppressed
   with extreme grief, so much so, that it is marvellous how, under such a vast
   accumulation of miseries, his faith was sufficiently strong to bear up his
   mind. When he says bowed down, he seems tacitly to contrast his humility and
   dejection with the pride and stubbornness of many, who refuse to be humbled
   by the many chastisements with which God afflicts them, but rather harden
   themselves, daring to resist and oppose him. They must, no doubt, of
   necessity, feel the pain of their afflictions, but they fall into such a
   state of insensibility, that they are not affected by it. David then, from
   this circumstance, draws an argument to induce his heavenly Judge to have
   compassion on him, showing that he was not one of those who obstinately
   rebel against him, and refuse to bow in humble submission, even while the
   hand of God is upon them; but that he is abased and humbled, even as the
   Apostle Peter exhorts all the godly to

   “humble themselves under the mighty hand of God.”
   (1 Peter 5:6)

   Let us therefore learn, that there is no other way by which we can obtain
   consolation under our afflictions, than by laying aside all stubbornness and
   pride, and humbly submitting to the chastisement of God. The word כודר,
   koder, which I have translated black, is rendered by others clad in black,
   [53] and explained as referring to the outward apparel, the black color of
   which has always been a token of grief. But the opinion of those who
   understand it of the blackness of the skin is more correct; for we know that
   grief renders men’s countenances lean, wan, and black. David, therefore, by
   this token of grief, describes the greatness of his affliction, because the
   natural color of his face had faded, and he was like a corpse, already
   withered and shrunk.

   In the next verse, the word כסלים, kesalaim, which I have rendered reins, is
   by some translated the flanks. But the more generally received opinion is,
   that it denotes the part under the reins, which extends towards the haunch,
   or the space between the thighs and flanks, where it is supposed there had
   been a sore. Commentators also differ in their opinion respecting the word
   נקלה, nikleh, which I have rendered burning In my translation I have
   followed those who adhere to the original meaning of the word; for the verb
   קלה, kalah, signifies to burn, or to consume with fire. Others, indeed,
   explain it not improperly in the sense of filthiness and corruption. I am,
   however, not inclined to limit it to a sore. In my opinion, the sense simply
   is, that his reins, or flanks, or thighs, were filled with an inflammatory
   disease, or at least were covered over with putrid sores; for these parts of
   the body are most subject to inflammation, and most liable to contract
   putrid humours. Some expound it allegorically, as meaning, that David seemed
   loathsome in his own eyes, when he thought of his reproach; but this appears
   too forced. When he adds that he was weakened and sore broken, he still
   farther confirms what he had said in the preceding verses: for by these
   various terms he wished to express the intolerable vehemence of his grief.
   Now, as a man, who is distinguished by courage, does not cry out and
   complain, and as we know that David did not shrink in bearing his
   afflictions, we may gather from this, that his sufferings were severe and
   painful in the extreme, inasmuch as he not only wept bitterly, but was also
   forced to cry out and complain. The noun נהמת, nahamath, which I have
   rendered roaring, may be derived from another verb than that which David has
   here used; but the meaning is obvious, namely, that the incontrollable
   emotions of his heart forced him to cry out.

   9 O Lord! thou knowest all my desire. He adds this, not so much in respect
   of God, as to strengthen himself in the hope of obtaining some alleviation
   of his trouble, and thus to animate himself to persevering prayer. It may be
   explained in a twofold sense, either as denoting his confident assurance
   that his prayers and groanings were heard by the Lord, or a simple
   declaration that he had poured out before God all his cares and troubles;
   but the meaning is substantially the same: for as long as men entertain any
   doubt whether their groanings have come up before God, they are kept in
   constant disquietude and dread, which so fetters and holds captive their
   minds, that they cannot elevate their souls to God. On the contrary, a firm
   persuasion that our groanings do not vanish away in their ascent to God, but
   that he graciously hears them, and familiarly listens to them, produces
   promptitude and alacrity in engaging in prayer. It might, therefore, prove
   no small ground of encouragement to David, that he approached God, not with
   a doubting and trembling heart, but strengthened and encouraged by the
   assurance of which we have spoken, and of which he himself speaks in another
   place, that his tears were laid up in God’s bottle, (Psalm 56:8.) In order
   that we may obtain access to God, we must believe that he is “a rewarder of
   them that diligently seek him,” as the apostle states in his Epistle to the
   Hebrews, (Hebrews 11:6.) But I rather approve of the other interpretation,
   That David here declares that he had disburdened all his sorrows into the
   bosom of God. The reason why the greater part of men derive no profit from
   complaining grievously in their sorrow is, that they direct not their
   prayers and sighs to God. David, then, in order to encourage himself in the
   assured conviction that God will be his deliverer, says, that he had always
   been a witness of his sorrows, and was well acquainted with them, because he
   had neither indulged in a fretful spirit, nor poured out into the air his
   complaints and howlings as the unbelieving are wont to do, but had spread
   out before God himself all the desires of his heart.

   10 My heart hath turned round The verb which David here uses signifies to
   travel or wander hither and thither; but here it is taken for the agitation
   or disquietude which distress of heart engenders when we know not what to
   do. According as men are disquieted in mind, so do they turn themselves on
   all sides, and so their heart may be said to turn round, or to run to and
   fro. But since faith, when it has once brought us into obedience to God,
   holds our minds fixed on his word, it might here be asked by way of
   objection, How it is that the heart of David was so affected by disquietude
   and trouble? To this I answer, That although he continued to walk in the
   ways of God, while he was sustained by the promises of God, yet he was not
   altogether exempted from human infirmity. And, indeed, it will always
   happen, that as soon as we fall into some danger, our flesh will suggest to
   us various shifts and devices, and lead us into many errors in search of
   counsel; so that even the most confident would fail and go astray, unless he
   laid upon himself the same restraint by which David was preserved and kept
   in subjection, namely, by keeping all his thoughts shut up within the limits
   of God’s word. Nay, even in the prayers which we offer up when our minds are
   at ease, we experience too well how easily our minds are carried away, and
   wander after vain and frivolous thoughts, and how difficult it is to keep
   them uninterruptedly attentive and fixed with the same degree of intensity
   upon the object of our desire. If this happen when we are not exercised by
   any severe trial, what will be the case when we are agitated by violent
   storms and tempests which threaten a thousand deaths, and when there is no
   way to escape them? It is, therefore, no great wonder if they carried away
   the heart of David, so that it was subject to various emotions amidst such
   tempestuous agitations. He adds, that his strength had failed him, as if he
   had compared himself to a dead man. What he adds concerning the light of his
   eyes some understand as if he had said, that he was so much oppressed with
   despair on all sides, that no counsel or foresight was left to him. The more
   simple meaning, however, is, that the light of life was taken away from him,
   because in it the energy of the soul principally shows itself.
     _________________________________________________________________

   [51] Berlin reads, “aestu torrente;” Horsley, “with a parching heat;” and
   this is the view taken by Hare, Dathe, Gesenius, and the Chaldee.

   [52] Dominus. In the Hebrew Bible it is אדני, Adonai; but several MSS. read
   יהאה, Yehovah

   [53] “קדר is literally ‘dressed in mourning;’ hence it may, by an easy
   figure, denote the melancholy looks of a mourner.” — Horsley. This is the
   sense put upon the expression by the Septuagint, “Olēn tēn hēmeron
   schuthrōpaz ōn eporeuomēs;” — “I went with a mourning countenance all the
   day."
     _________________________________________________________________

   Psalm 38:11-14

   11. My friends and my companions stand away from my sore; and my kinsfolk
   stand afar off. 12. They also that sought for my life have laid snares for
   me; and they that sought after my hurt have talked of treachery, and imagine
   deceit daily. 13. But I, as a deaf man, hear not; and am as a dumb man that
   openeth not his mouth. 14. And I was as a man that heareth not, and in whose
   mouth are no reproofs.


   11 My friends and my companions stand away from my sore Here David
   enumerates other circumstances to show the aggravated character of his
   misery, that he might excite the compassion of God. One of these is, that he
   finds no help or solace among men. In saying that his friends stand away
   from him, he means, that they cease from performing any of the offices of
   humanity towards him. This might happen either from pride or fear. If they
   withdrew from this poor afflicted man because they despised him, they were
   cruel and proud; and if they refused him their assistance for fear of being
   brought into odium, it was most unpardonable cowardice. But in the meantime,
   it augmented not a little the calamity of David, that even his friends and
   kinsfolk dared not to show any token of compassion towards him. It is,
   indeed, a very sore trial, when a man, who has had a great number of
   friends, comes to be abandoned by them all.

   12 They also that sought for my life have laid snares for me, etc.. Here
   another circumstance is added, that the enemies of David laid snares for
   him, and talked about his destruction, and framed deceits among themselves.
   [54] The purport of what is stated is, that while his friends cowardly sit
   still and will do nothing to aid him, his enemies vigorously bestir
   themselves, and seek by every means to destroy him. He says that they seek
   his life, for as they were his deadly enemies and blood-thirsty men, they
   were not content with doing him some common injury, but furiously sought his
   destruction. He, however, here complains not so much that they assailed him
   by force of arms and with violence, as he accuses them of guileful
   conspiracy, which he designates in the first place metaphorically by the
   term snares, and afterwards adds in plain terms, that they talk about his
   destruction, and secretly consult among themselves how they might do him
   hurt. Now, as it is certain that David borrows not an artificial rhetoric
   from the bar, (as profane orators [55] do when they plead their cause,) in
   order to win the favor of God, but rather draws his arguments from the Word
   of God, the sentences which he here brings together for the confirmation of
   his faith we ought to appropriate to our own use. If we are altogether
   destitute of human aid and assistance, if our friends fail us in the time of
   need, and if others seek our ruin, and breathe out nothing but destruction
   against us, let us remember that it is not in vain for us to lay these
   things in prayer before God, whose province it is to succor those who are in
   misery, to take under his protection those who are perfidiously forsaken and
   betrayed, to restrain the wicked, and not only to withstand their violence,
   but also to anticipate their deceitful counsels and to frustrate their
   designs.

   13 But I, as a deaf man, hear not, etc. The inspired writer here compares
   himself to a dumb and deaf man, for two reasons. In the first place, he
   intimates that he was so overwhelmed with the false and wicked judgments of
   his enemies, that he was not even permitted to open his mouth in his own
   defense. In the second place, he alleges before God his own patience, as a
   plea to induce God the more readily to have pity upon him; for such meekness
   and gentleness, not only with good reason, secures favor to the afflicted
   and the innocent, but it is also a sign of true piety. Those who depend upon
   the world, and have respect only to men, if they cannot avenge the injuries
   that are done them, plainly show by their loud complaints the burning rage
   and fury of their hearts. In order, therefore, that a man may quietly and
   patiently endure the insolence, violence, calumny, and deceit of his
   enemies, it is necessary that he trust in God. The man who is fully
   persuaded in his own heart that God is his defender, will cherish his hope
   in silence, and, calling upon him for help, will lay a restraint upon his
   own passions. Accordingly, Paul, in Romans 12:19, very properly says, that
   we “give place unto wrath” when, oppressed before the world, we nevertheless
   still repose on God. On the other hand, whoever gives loose reins to his
   passions, takes away as much as he can from God, to whom alone it belongs,
   the right of taking vengeance, and deprives himself of his assistance. It is
   indeed certain, that if David had obtained a hearing, he would have been
   ready to defend his own innocence; but perceiving that it availed him
   nothing, nay, that he was shut out and debarred from all defense of his
   cause, he humbly submitted, waiting patiently for the heavenly Judge. He
   therefore says that he held his peace, as if he had already been convicted
   and struck dumb. And it is indeed very difficult, when we are conscious of
   our own innocence, patiently and silently to bear an unjust condemnation, as
   if all argument had failed us, and we had no excuse or reply left us.
     _________________________________________________________________

   [54] ”Et machine des finesses pour le surprendre.” — Fr. “And devised
   stratagems for ensnaring him.”

   [55] “Comme celles des orateurs profanes.” — Fr.
     _________________________________________________________________

   Psalm 38:15-20

   15. For on thee, O Jehovah! do I wait: thou wilt answer me, O Lord! [56] my
   God. 16. For I said, lest they rejoice over me when my foot slippeth, they
   magnify themselves against me. 17. Surely I am ready to halt, and my sorrow
   is continually before me. 18. Surely I declare my iniquity; and I am
   dismayed because of my sin. 19. And yet my enemies living are become strong;
   and they that oppose me wrongfully are become mighty. 20. And they that
   reader me evil for good are opposed to me; because I follow that which is
   good.


   15 For on thee, O Jehovah! do I wait. David here shows the source of his
   patience. It consisted in this, that, trusting in the grace of God, he
   overcame all the temptations of the world. And certainly, the mind of man
   will never be framed to gentleness and meekness, nor will he be able to
   subdue his passions, until he has learned never to give up hope. The
   Psalmist, at the same time, adds, that he cherished his hope by constant
   meditation, lest he should yield to despair. And this is the only means of
   our perseverance, when, on the ground of his own promises, with which we are
   furnished, we appeal to him, yea, rather when setting before our view his
   fidelity and his constancy in fulfilling what he has promised, we are
   sureties to ourselves for him. Accordingly, Paul, in Romans 5:4, very
   properly joins patience to hope and consolation. The repetition of terms in
   this verse shows, that this holy man was subjected to a severe and arduous
   conflict. Thou, he says, O Lord! my God, wilt answer me. His language
   implies, that if God should delay to come to his help, there was reason to
   fear that he would faint from weariness, or fall into despair, unless,
   setting this double defense before him, he persevered valiantly in the
   conflict.

   16 For I said, lest they rejoice over me. Here he also confirms his faith
   and his earnestness in prayer from this consideration, that if he should be
   forsaken of God, his enemies would triumph. This indignity, on their part,
   is of no small weight in inducing God to help us; for the wicked, in thus
   magnifying themselves against us, and indulging in derision, not only make
   war with our flesh, but also directly assail our faith and endeavor to
   destroy whatever there is of religion and the fear of God in our hearts.
   What is the object of all their mockery, but to persuade us that what God
   has promised is vain and worthless? The Psalmist immediately adds, that it
   is not without cause that he is struck with the fear that his enemies would
   rejoice over him, since he had already had experience of their proud
   boastings. We are taught from this passage, that in proportion as our
   enemies increase in insolence and cruelty towards us, or, seeing us already
   overwhelmed by a heavy load of adversities, in their proud disdain trample
   us under their feet, we ought to cherish the greater hope that God will come
   to our help.

   17 Surely I am ready to halt This verse has led expositors to suppose that
   David was afflicted with some sore, from which he was afraid of having
   brought upon him the infirmity of halting all his days; but I have already
   shown, in Psalm 35:15, that this supposition is very improbable. We have
   certainly no greater reason for supposing that David was lame than that
   Jeremiah was so, when he said,

   “All my familiars watched for my halting.” —
   (Jeremiah 20:10,)

   I therefore think that David here employs a metaphorical mode of expression,
   and that his meaning is, that if God did not soon come to his aid, there was
   no hope of his ever being restored to his former condition; and that he was
   so greatly afflicted, that he would walk as if he had been maimed or lame
   all the days of his life. [57] It next follows by way of exposition, that
   his sorrow was continually before him. The sense is, that he was so
   grievously afflicted, that he could not forget it for a single moment, so as
   to obtain some relaxation. In both the clauses of the verse, David confesses
   that his disease is incurable, unless he obtain some remedy from God, and
   that he cannot endure it, unless he be raised up and sustained by the hand
   of God himself. This is the reason why he directs all his thoughts and his
   requests to God alone; for as soon as he shall turn aside from him, he sees
   nothing but immediate ruin.

   18 and 19 Surely I declare my iniquity. By comparison, he amplifies what he
   had just said concerning the pride and the reproachful conduct of his
   enemies; for he says, that whilst he is lying in a filthy and wretched
   condition, like a wicked man, and one abandoned by God, they fly about in
   mirth and gladness, nay, they carry their heads high, because they are rich
   and powerful. But first, it is proper to notice in what sense it is that he
   declares his sin. Those, in my judgment, are mistaken, who understand this
   passage simply in the sense of a confession of his guilt before God, that he
   might obtain forgiveness. According to their interpretation, the Psalmist is
   supposed to repeat here what we have seen he said

   “I acknowledged my sin unto thee,
   and mine iniquity have I not hid.”— (Psalm 32:5)

   But in this place he is not speaking so much of his repentance, as he is
   bewailing his sad and miserable condition; and, therefore, sin and iniquity
   are to be understood of the afflictions and chastisements which are the
   tokens of God’s wrath; as if he had said, that the hand of God was against
   him, and lying so heavily upon him, that from the very sight of the misery
   to which he was reduced, the world in general might regard him as a
   condemned and reprobate man. In order to render the meaning more obvious,
   the 18th and 19th verses must be read together, thus: I declare my iniquity,
   and my enemies are living; I am dismayed because of my sin, but they are
   become strong. I do not, however, deny that he regards the miseries to which
   he was subjected as proceeding from his sins. In this respect, the godly
   differ from the wicked, that, being admonished of their transgression by
   adversity, they humbly sist themselves before the judgment-seat of God.
   Accordingly, judging of the cause from the effects, he takes into account
   these two things: First, That thus overwhelmed and afflicted, he is lying
   under a heavy load of miseries; and, secondly, That all these evils are
   justly inflicted as chastisements for sin.

   This living, [58] which he attributes to his enemies, implies as much as to
   enjoy continued and abundant prosperity in all things; and therefore he
   adds, that they are become strong and increase in power I interpret the word
   רבב, rabbab, in this place, increase in power, because he would speak
   improperly were he to be understood as saying, that they were multiplied. He
   does not here complain that they increased in number, but rather exalts
   their greatness, because the more they acquired of riches, they acquired so
   much the greater audacity in oppressing the good and the simple. He tells us
   that he is assailed by them wrongfully, and without cause, that he may
   induce God to be the more favorable and propitious to him. And surely, if we
   would have the favor of God for our defense, we must always take care not to
   injure any man, and to do nothing to provoke the hatred of any against us.

   This is more fully confirmed in the following verse, in which he declares
   that they requited him evil for the good which he had done them. More than
   this, however, is implied in the language of David. It implies that he not
   only abstained from all hurtful dealing towards his enemies, but that he had
   done them all the good which was in his power; and on this account the rage
   of the wicked is the less excusable, which not only moves them to do harm to
   others without cause, but which likewise cannot be appeased by any marks of
   kindness exercised towards them. It is indeed true, that there is nothing
   which wounds those of an ingenuous disposition of mind more than when wicked
   and ungodly men recompense them in a manner so dishonorable and unjust; but
   when they reflect upon this consolatory consideration, that God is no less
   offended with such ingratitude than those to whom the injury is done, they
   have no reason to be troubled beyond measure. To mitigate their sorrow, let
   this doctrine be the subject of their frequent meditation, That whenever the
   wicked, to whom we have endeavored to do good, shall requite us evil for
   good, God will certainly be their judge. In the last place, it is added, as
   the highest degree of their desperate wickedness, that they hated David
   because he studied to practice uprightness: They are opposed to me, because
   I follow that which is good It must be admitted, that those are froward and
   wicked in the extreme, nay, even of a devilish disposition, who hold
   uprightness in such abhorrence that they deliberately make war upon those
   who follow after it. It is, indeed, a very sore temptation, that the people
   of God, the more sincerely they endeavor to serve him, should procure to
   themselves so much the more trouble and sorrow; but this consideration ought
   to prove a sufficient ground of consolation to them, that they are not only
   supported by the testimony of a good conscience, but that they also know
   that God is ever ready, and that, too, for this very reason, to manifest his
   mercy towards them. On the ground of this assurance, they dare to appear in
   the presence of God, and entreat him, as it is his cause as well as theirs,
   that he would maintain and defend it. There can be no doubt that David, by
   his own example, has prescribed this as a common rule to all the faithful,
   rather to incur the hatred and ill-will of the world, than in the least
   degree to swerve from the path of duty, and without any hesitation to regard
   those as their enemies whom they know to be opposed to that which is just
   and righteous.
     _________________________________________________________________

   [56] Dominus. Heb. אתי, Adonai. But instead of אתי, Adonai, one hundred and
   two of Kennicott’s and De Rossi’s MSS. read יהוה, Yehovah, which may be
   presumed to be the true reading. As the Jews, from the sacredness which they
   attach to the name Jehovah, never pronounce it, and when it occurs in
   reading the Scriptures, pronounce אתי, Adonai, it may readily be supposed
   that Jewish scribes, in writing out copies of the Scriptures, from their
   constantly reading Adonai for Jehovah, would be very apt to fall into the
   mistake of writing the former word for the latter.

   [57] “Et que son affliction est telle, qu’il ne sera jour de sa vie qu’il ne
   s’en sente.” — Fr. “And that his affliction was such, that there would not
   be a day of his life but he would feel it.”

   [58] Ainsworth reads, “are alive, or living;” “that is,” says he, “lively,
   lusty, cheerful, hale, and sound, or rich, as the word seemeth to mean in
   Ecclesiastes 6:8.” Dr Lowth, instead of חיים, chayim, living, proposes to
   read here חאנם, chinam, without cause — without cause have strengthened
   themselves. “I think,” says he, “חינם, here for חיים, is a remarkable
   instance of a reading merely conjectural, unsupported by any authority but
   that of the context, of the truth of which, no possible doubt can be made.
   Hare and Houbigant, and I suppose every other competent reader, has hit upon
   it. You see the two hemistichs are parallel and synonymous, word answering
   to word.” — Dr Lowth in Mr Merrick’s Note on this place. — Street and Dr
   Adam Clarke agree in this alteration.
     _________________________________________________________________

   Psalm 38:21-22

   21. Forsake me not, O Jehovah! my God, and be not far from me. 22. Make
   haste to come to my aid, O Lord! [59] my salvation. [60]


   In these concluding verses, David briefly states the chief point which he
   desired, and the sum of his whole prayer; namely, that whereas he was
   forsaken of men, and grievously afflicted in every way, God would receive
   him and raise him up again. He uses three forms of expression; first, that
   God would not forsake him, or cease to take care of him; secondly, that he
   would not be far from him; and, thirdly, that he would make haste to help
   him. David was, indeed, persuaded that God is always near to his servants,
   and that he delays not a single moment longer than is necessary. But, as we
   have seen in another place, it is not at all wonderful that the saints, when
   they unburden themselves of their cares and sorrows into the bosom of God,
   should make their requests in language according to the feeling of the
   flesh. They are not ashamed to confess their infirmity, nor is it proper to
   conceal the doubts which arise in their minds. Although, however, waiting
   was wearisome to David according to the flesh, yet in one word he plainly
   shows that he did not pray in uncertainty when he calls God his salvation,
   or the author of his salvation. Some render it to my salvation, but this is
   forced. David rather sets up this as a wall of defense against all the
   devices by which, as we have seen, his faith was assailed, That whatever
   might happen, he was, nevertheless, well assured of his salvation in God.
     _________________________________________________________________

   [59] Dominus. Heb. אדני, Adonai.

   [60] “Ou, de mon salut.” — Fr. marg. “Or, of my salvation.”
     _________________________________________________________________

   [48] This title occurs only here and in the 70th psalm. This psalm is the
   third of what are called the Penitential Psalms. The two before this are the
   6th and the 32d; and the four which follow it are the 51st, the 102d, the
   130th, and the 143d. It is a curious fact, that when Galileo was sentenced
   to be confined in the dungeons of the Inquisition for an indefinite period,
   for having maintained the Copernican system, he was enjoined to repeat as a
   penance these seven Penitential Psalms every week for three years; by which
   it was doubtless intended to extort a sort of confession from him of his
   guilt, and an acknowledgement of the justice of his sentence.
     _________________________________________________________________

   PSALM 39

   In the beginning of the psalm, David intimates that his heart had been
   seized with extreme bitterness of grief, which forced him to give utterance
   to complaints with too much vehemence and ardor. He confesses that whilst he
   was disposed to be silent, and to exercise patience, he was nevertheless
   compelled, by the vehemence of his sorrow, to break out into an excess which
   he by no means intended. Then he relates the complaints which he had made
   mingled with prayers, which indicate great trouble of mind; so that from
   this it appears that he had wrestled with no ordinary effort in resisting
   temptation, lest he should fall into despair.

   To the chief musician, Jeduthun. A Psalm of David.

   It is well known that Jeduthun was one of the chief singers of whom sacred
   history makes mention. (1 Chronicles 9:16; 16:38, 41, 42) It is, therefore,
   probable that this psalm was delivered to the chief singer, who was of his
   household. Some, indeed, understand it as denoting the particular kind of
   tune, and suppose that it was the beginning of some other song; but this I
   consider too forced an interpretation. Nor can I agree with others who
   suppose that David here complains of some disease; for unless some urgent
   reason require it, it is improper to limit general statements to particular
   cases. On the contrary, from the extreme character of the sufferings which
   he here describes, it may be presumed that a variety of afflictions is here
   included, or, at least, that some one is referred to which was more severe
   than all the others, and one which had continued for a long time. Besides,
   it ought to be considered that in this psalm David is not proclaiming his
   own merit, as if in his affliction he had presented his prayers to God in
   the language, and according to the spirit dictated by true piety: he rather
   confesses the sin of his infirmity in bursting forth into immoderate sorrow,
   and in being led by the vehemence of this affection to indulge in sinful
   complaints.
     _________________________________________________________________

   Psalm 39:1-3

   1. I said, I will take heed to my ways, that I sin not with my tongue: I
   will keep my mouth with a muzzle, while the wicked standeth before me. 2. I
   was dumb in silence; I held my peace from good; and my sorrow was stirred.
   3. My heart became hot within me; in my musing a fire burned: I spake with
   my tongue.


   1. I said, I will take heed to my ways. David explains and illustrates the
   greatness of his grief by this circumstance, that, contrary to his
   inclination and resolution, he broke forth into the severest complaints. The
   meaning substantially is, that although he had subdued his heart to
   patience, and resolved to keep silence, yet the violence of his grief was
   such that it forced him to break his resolution, and extorted from him, if
   we might so speak, expressions which indicate that he had given way to an
   undue degree of sorrow. The expression, I said, it is well known, does not
   always mean what is expressed in words, but is often used to denote the
   purpose of the heart, and, therefore, the words in heart are sometimes
   added. David, therefore, means not that he boasted of his fortitude and
   constancy, and made a display of them before men, but that before God he
   was, by continued meditation, well fortified and prepared to endure
   patiently the temptations by which he was now assailed. We ought to mark
   particularly the carefulness by which he was distinguished. It was not
   without cause that he was so much intent on exercising watchfulness over
   himself. He did so because he was conscious of his own weakness, and also
   well knew the manifold devices of Satan. He, therefore, looked on the right
   hand and on the left, and kept watch on all sides, lest temptation stealing
   upon him unawares from any quarter might reach even to his heart. Access to
   it, then, had been impossible, since it was shut up on every side, if the
   extreme severity of his grief had not overpowered him, and broken his
   resolution. When he says, I will keep my mouth with a muzzle, [61] that I
   sin not with my tongue, it is not to be understood as if he could with
   difficulty restrain and conceal his grief, (for it is mere pretense for a
   man to show by the countenance and speech the appearance of meekness when
   the heart still swells with pride;) but as there is nothing more slippery or
   loose than the tongue, David declares that he had endeavored so carefully to
   bridle his affections, that not so much as one word should escape from his
   lips which might betray the least impatience. And that man must indeed be
   endued with singular fortitude who unfeignedly and deliberately restrains
   his tongue, which is so liable to fall into error. As to what follows, while
   the wicked standeth before me, it is generally understood, as if David had
   concealed his grief, lest he should give occasion of blasphemy to the
   wicked, who, as soon as they see the children of God fail under the weight
   of their afflictions, insolently break forth into derision against them,
   which amounts to a contempt of God himself. But it appears to me that by the
   term standeth, David meant to express something more, — that even while he
   saw the wicked bearing rule, exercising authority, and exalted to honor, he
   resolved not to speak a single word, but to bear patiently the poverty and
   indignity which otherwise grieve and torment not a little even good men.
   Accordingly, he says not merely that when he was in the presence of the
   wicked he restrained himself, lest he should be subjected to their scorn,
   but that even while the worst of men prospered, [62] and, proud of their
   high rank, despised others, he was fully determined in his own mind not to
   be troubled at it. By this he very plainly shows that he was so beset with
   wicked men, ever ready for mischief, that he could not freely heave a sigh
   which was not made the subject of ridicule and scorn. Since, then, it was so
   hard a task for David to restrain his tongue, lest he should sin by giving
   way to complaints, let us learn from his example, whenever troubles molest
   us, to strive earnestly to moderate our affections, that no impious
   expression of dissatisfaction against God may slip from us.

   2. I was dumb in silence. He now declares that this resolution of which he
   has spoken had not been a mere passing and momentary thought, but that he
   had shown by his conduct that it was indeed a resolution deeply fixed in his
   heart. He says, then, that he held his peace for a time, just as if he had
   been deaf, which was a singular manifestation of his patience. When he thus
   determined to be silent, it was not such a resolution as persons of a
   changeable disposition, who scarcely ever know their own mind, and who can
   with difficulty be brought to carry their desires into effect, often make:
   he had long and steadfastly inured himself to the exercise of patience; and
   this he had done, not only by keeping silence but by making himself utterly
   dumb, as if he had been deprived of the power of speech. The expression from
   good is expounded by some in the sense that he not only refrained from
   uttering sinful and unadvised words, but also that he abstained from
   speaking on any subject whatever. Others think that he held his peace from
   good, either because, being overwhelmed with miseries and afflictions, he
   found no relief to whatever side he turned, or else, because, by reason of
   the greatness of his sorrow, he was unable to sing the praises of God. But
   in my opinion the natural sense is, that although he was able adequately to
   defend himself, and it could not be shown that he wanted just and proper
   grounds of complaint, yet he refrained from speaking of his own mere will.
   [63] He might have encountered the ungodly with a good defense of his own
   innocence, but he rather preferred to forego the prosecution of his
   righteous cause than indulge in any intemperate sorrow. He adds in the last
   clause of the verse, that although he thus restrained himself for a time,
   yet at length the violence of his grief broke through all the barriers which
   he had set to his tongue. If David, who was so valiant a champion, failed in
   the midst of his course, how much greater reason have we to be afraid lest
   we fall in like manner? He says that his sorrow was stirred, because, as we
   shall soon see, the ardor of his affections was inflamed so as to become
   tumultuous. Some render the phrase in this sense, that his sorrow was
   corrupted, as if his meaning were, that it became worse; just as we know
   that a wound becomes worse when it happens to putrify or fester: but this
   sense is forced.

   3. My heart became hot within me He now illustrates the greatness of his
   grief by the introduction of a simile, telling us that his sorrow, being
   internally suppressed, became so much the more inflamed, until the ardent
   passion of his soul continued to increase in strength. From this we may
   learn the very profitable lesson, that the more strenuously any one sets
   himself to obey God, and employs all his endeavors to attain the exercise of
   patience, the more vigorously is he assailed by temptation: for Satan,
   whilst he is not so troublesome to the indifferent and careless, and seldom
   looks near them, displays all his forces in hostile array against that
   individual. If, therefore, at any time we feel ardent emotions struggling
   and raising a commotion in our breasts, we should call to remembrance this
   conflict of David, that our courage may not fail us, or at least that our
   infirmity may not drive us headlong to despair. The dry and hot exhalations
   which the sun causes to arise in summer, if nothing occurred in the
   atmosphere to obstruct their progress, would ascend into the air without
   commotion; but when intervening clouds prevent their free ascent, a conflict
   arises, from which the thunders are produced. It is similar with respect to
   the godly who desire to lift up their hearts to God. If they would resign
   themselves to the vain imaginations which arise in their minds, they might
   enjoy a sort of unrestrained liberty to indulge in every fancy; but because
   they endeavor to resist their influence, and seek to devote themselves to
   God, obstructions which arise from the opposition of the flesh begin to
   trouble them. Whenever, therefore, the flesh shall put forth its efforts,
   and shall kindle up a fire in our hearts, let us know that we are exercised
   with the same kind of temptation which occasioned so much pain and trouble
   to David. In the end of the verse he acknowledges that the severity of the
   affliction with which he was visited had at length overcome him, and that he
   allowed foolish and unadvised words to pass from his lips. In his own person
   he sets before us a mirror of human infirmity, that, being warned by the
   danger to which we are exposed, we may learn betimes to seek protection
   under the shadow of God’s wings. When he says that he spake with his tongue,
   it is not a superfluous mode of expression, but a true and fuller confession
   of his sin, in that he had not only given way to sinful murmuring, but had
   even uttered loud complaints.
     _________________________________________________________________

   [61] The Hebrew word מחסום, machsom, rendered bridle in our English version,
   properly signifies a muzzle, and is so rendered in Deuteronomy 25:4. “Our
   translations,” observes Mant, “say ‘as with a bridle.’ But we do not see how
   a bridle would preclude the person from speaking; nor is it a correct
   phrase, which the word muzzle is.” It is probable that the bridles of the
   ancients were made in the form of muzzles.

   [62] Dr Geddes renders the last clause of the verse, “While the wicked
   prosper before me.”

   [63] French and Skinner read, “I held my peace from good and bad.” In the
   Hebrew it is simply “from good;” but they observe, “This expression occurs
   frequently in Scripture, and it would seem, that owing to the constant use
   of it, one part only of the sentence has been here expressed. Thus, ‘Take
   heed that thou speak not to Jacob either good or bad,’ (Genesis 31:24.)
   Again, ‘Absalom spake neither good nor bad,’ (2 Samuel 13:22.”)
     _________________________________________________________________

   Psalm 39:4-6

   4. O Jehovah! cause me to know my end, and the number of my days, that I may
   understand how long I may live. [64] 5. Behold, thou hast made my days as a
   hand-breadth, and mine age as if it were nothing before thee: truly every
   man, while he standeth, is wholly vanity. Selah. 6. Surely man walketh in a
   shadow; surely he disquieteth himself in vain: they heap together [riches,
   [65] ] and know not who shall gather them.


   4. O Jehovah! cause me to know my end. It appears from this, that David was
   transported by an improper and sinful excess of passion, seeing he finds
   fault with God. This will appear still more clearly from the following
   verses. It is true, indeed, that in what follows he introduces pious and
   becoming prayers, but here he complains, that, being a mortal man, whose
   life is frail and transitory, he is not treated more mildly by God. Of this,
   and similar complaints, the discourses of Job are almost full. It is,
   therefore, not without anger and resentment that David speaks in this
   manner: “O God, since thou art acting with so much severity towards me, at
   least make me to know how long thou hast appointed me to live. But is it so,
   that my life is but a moment, why then dost thou act with so great rigour?
   and why dost thou accumulate upon my head such a load of miseries, as if I
   had yet many ages to live? What does it profit me to have been born, if I
   must pass the period of my existence, which is so brief, in misery, and
   oppressed with a continued succession of calamities?”

   Accordingly, this verse should be read in connection with the following one.
   Behold, thou hast made my days as a hand-breadth. A hand-breadth is the
   measure of four fingers, and is here taken for a very small measure; as if
   it had been said, the life of man flies swiftly away, and the end of it, as
   it were, touches the beginning. Hence the Psalmist concludes that all men
   are only vanity before God. As to the meaning of the words, he does not ask
   that the brevity of human life should be shown to him, as if he knew it not.
   There is in this language a kind of irony, as if he had said, Let us count
   the number of the years which still remain to me on earth, and will they be
   a sufficient recompense for the miseries which I endure? Some render the
   word חדל, chedel, mundane; and others temporal, that is to say, that which
   endures only for a time. But the latter rendering is not appropriate in this
   place: for David does not as yet expressly declare the shortness of his
   life, but continues to speak on that subject ambiguously. If the word
   mundane is adopted, the sense will be, Show me whether thou wilt prolong my
   life to the end of the world. But in my judgment, the translation which I
   have followed is much more appropriate; and, besides, there may have been a
   transposition of the letters ד, daleth, and ל, lamed, making the word chedel
   for cheled. It may, however, very properly be taken for an age or period of
   life. [66] When he says that his age is, as it were, nothing before God, in
   order to excite God so much the more to pity and compassion, he appeals to
   him as a witness of his frailty, intimating, that it is not a thing unknown
   to him how transitory and passing the life of man is. The expression, wholly
   or altogether vanity, [67] implies that among the whole human race there is
   nothing but vanity. He declares this of men, even whilst they are standing;
   [68] that is to say, when, being in the prime and vigor of life, they wish
   to be held in estimation, and seem to themselves to be men possessed of
   considerable influence and power. It was the pangs of sorrow which forced
   David to give utterance to these complaints; but it is to be observed, that
   it is chiefly when men are sore oppressed by adversity that they are made to
   feel their nothingness in the sight of God. Prosperity so intoxicates them,
   that, forgetful of their condition, and sunk in insensibility, they dream of
   an immortal state on earth. It is very profitable for us to know our own
   frailty, but we must beware lest, on account of it, we fall into such a
   state of sorrow as may lead us to murmur and repine. David speaks truly and
   wisely in declaring, that man, even when he seems to have risen to the
   highest state of greatness, is only like the bubble which rises upon the
   water, blown up by the wind; but he is in fault when he takes occasion from
   this to complain of God. Let us, therefore, so feel the misery of our
   present condition, as that, however cast down and afflicted, we may, as
   humble suppliants, lift up our eyes to God, and implore his mercy. This we
   find David does a little after, having corrected himself; for he does not
   continue to indulge in rash and inconsiderate lamentations, but lifting up
   his soul in the exercise of faith, he attains heavenly consolation.

   6. Surely man walketh in a shadow. [69] He still prosecutes the same
   subject. By the word shadow, he means, that there is nothing substantial in
   man, but that he is only, as we say, a vain show, and has I know not how
   much of display and ostentation. [70] Some translate the word darkness, and
   understand the Psalmist’s language in this sense, That the life of man
   vanishes away before it can be known. But in these words David simply
   declares of every man individually what Paul extends to the whole world,
   when he says,

   “The fashion of this world passeth away.” —
   1 Corinthians 7:31

   Thus he denies that there is any thing abiding in men, because the
   appearance of strength which displays itself in them for a time soon passes
   away. What he adds, that men disquiet themselves in vain, shows the very
   height of their vanity; as if he had said, It seems as if men were born for
   the very purpose of rendering themselves more and more contemptible: for
   although they are only as a shadow, yet as if they were fools, or rather
   insane, they involve themselves needlessly in harassing cares, and vexing
   themselves to no purpose. He expresses still more plainly how they manifest
   their folly, when he declares that while they anxiously and carefully heap
   up riches, they never think that they must soon, and it may be suddenly,
   leave their present abode. And why is it that they thus fret away their mind
   and body, but only because they imagine that they can never have enough? for
   by their insatiable desire of gain, they eagerly grasp at all the riches of
   the world, as if they had to live a hundred times the life of man. Moreover,
   David does not in this passage hold up to scorn the covetousness of man in
   the same sense in which Solomon does, Ecclesiastes 5:10; for he not only
   speaks of their heirs, but declares generally, that men disquiet and vex
   themselves with care, although they know not who shall reap the fruit of
   their labor in amassing riches. [71] They may indeed wish to make provision
   for themselves; but what madness and folly is it for them to torment
   themselves with incessant and unprofitable cares which have no certain
   object or limit? David here condemns those ardent and unbridled desires,
   under the influence of which worldly men are carried away, and talk in a
   strange manner, confounding heaven and earth; for they admit not that they
   are mortal, much less do they consider that their life is bounded by the
   narrow limits of a hand-breadth. David spoke under the influence of a
   distempered and troubled state of mind; but there is included in his
   language this very profitable lesson, that there is no remedy better fitted
   for enabling us to rise above all unnecessary cares, than the recollection
   that the brief period of our life is only, as it were, a hand-breadth.
     _________________________________________________________________

   [64] Or, as Horsley reads, “how brief I am.”

   [65] The word riches is a supplement; there being no word for it in
   Calvin’s version, nor in the Hebrew text; but the meaning evidently is,
   “they heap up, accumulate, or amass riches.” Horsley reads, “His accumulated
   riches — he knoweth not who shall gather them.”

   [66] “Mine age, i.e., the whole extent of my life.” — Cresswell.

   [67] The word הבל, hebel, rendered vanity, according to some, means the
   mirage, that deceptive appearance of a collection of waters in the distance,
   which the traveler, through the Arabian deserts, imagines he sees before
   him, and from which he fondly hopes to quench his thirst; but which, upon
   his coming up to it, he finds to be only burning sands, to which the
   reflection of the light of the sun had given the appearance of a lake of
   water. According to others, vanity means a vapor, as the breath of one’s
   mouth, which speedily vanishes; to which the apostle refers in James 4:14.
   “I take the word in its proper sense,” [vapor,] says Bishop Mant, “as more
   poetical and energetic than the derivative one of ‘vanity.’” See Simonis and
   Parkhurst on הבל. Abel gave to his second son the name of Hebel, vanity, and
   here David declares that כל-אדם col-adam, all adam, every man is hebel,
   vanity.

   [68] This word here rendered standeth “is well paraphrased by Dathe, ‘Dum
   firmissime constitutus videatur.’” — Rogers’ Psalms in Heb., volume2, p.
   200.

   [69] In the Hebrew it is literally, “Man walketh in an image;” a phantasm,
   that which seems to be something real and substantial, but which does not
   deserve that character, which is an appearance only. Life is a mere show;
   “the baseless fabric of a vision;” it has the semblance of solidity, but
   there is no reality in it. The word occurs again in Psalm 73:20, “Thou shalt
   despise their image;” their vain show, or phantastic prosperity. Walford
   reads, “walketh as a shadow;” observing, that “the prefix ב is often used
   for כ as a particle of similitude.” he farther observes, that Dathe’s
   translation, “he pursues a shadow,” gives a good sense, but does not convey
   the exact notion of the figure that is conveyed by the Hebrew.

   [70] “Et je ne scay quelle parade et ostentation.” — Fr.

   [71] It is important to mark the difference between the Hebrew word צכר,
   tsabar, here rendered to heap together, and the Word אסף, asaph, rendered to
   gather “The former,” says Hammond, “here appears to contain all the toil of
   the harvest, in reaping, binding, setting up, and heaping things together,
   bringing them from the several places where they grow, into a cumulus The
   latter denotes the stowing or housing, laying it up, removing or carrying it
   out of the field, where it is heaped or set up, ready for carriage. For so
   אסף signifies sometimes to lay up, sometimes to take away This, then, is the
   description of the vanity of our human estate, that when a man hath run
   through all the labors of acquisition, and hath nothing visible to interpose
   betwixt him and his enjoyments, yet even then he is uncertain, not only
   whether himself shall possess it at last, but whether his heir shall do it;
   nay, he knows not whether his enemy may not; he cannot tell ‘who shall
   gather them into the barn,’ or enjoy them when they are there.”
     _________________________________________________________________

   Psalm 39:7-9

   7. And now, O Lord! [72] what do I wait for? my hope is towards thee. 8.
   Deliver me from all my sin; do not make me the reproach of the foolish. [73]
   9. I was dumb; I will not open my mouth, because thou hast done it.


   7. And now, O Lord! what do I wait for? David, having acknowledged that his
   heart had been too much under the influence of ardent and impetuous emotion,
   from which he had experienced great disquietude, now returns to a calm and
   settled state of mind; and from this what I have before stated is rendered
   still more obvious, namely, that this psalm consists partly of appropriate
   prayers and partly of inconsiderate complaints. I have said that David here
   begins to pray aright. It is true, that even worldly men sometimes feel in
   the very same way in which David here acknowledges that he felt; but the
   knowledge of their own vanity does not lead them so far as to seek
   substantial support in God. On the contrary, they rather wilfully render
   themselves insensible, that they may indulge undisturbed in their own
   vanity. We may learn from this passage, that no man looks to God for the
   purpose of depending upon him, and resting his hope in him, until he is made
   to feel his own frailty, yea, and even brought to nought. There is tacitly
   great force in the adverb now, as if David had said, The flattery and vain
   imaginations by which the minds of men are held fast in the sleep of
   security no longer deceive me, but I am now fully sensible of my condition.
   But we must go beyond this elementary stage; for it is not enough, that,
   being aroused by a sense of our infirmity, we should seek with fear and
   trembling to know our duty, unless at the same time God manifest himself to
   us, on whom alone all our expectation should depend. Accordingly, as it
   serves no end for worldly men to be convinced of their utter vanity,
   because, although convinced of this, they never improve by it, let us learn
   to press forward and make still further progress, in order that, being as it
   were dead, we may be quickened by God, whose peculiar office it is to create
   all things out of nothing; for man then ceases to be vanity, and begins to
   be truly something, when, aided by the power of God, he aspires to heavenly
   things.

   8. Deliver me from all my sins. In this verse the Psalmist still continues
   his godly and holy prayer. He is now no longer carried away by the violence
   of his grief to murmur against God, but, humbly acknowledging himself guilty
   before God, he has recourse to his mercy. In asking to be delivered from his
   transgressions, he ascribes the praise of righteousness to God, while he
   charges upon himself the blame of all the misery which he endures; and he
   blames himself, not only on account of one sin, but acknowledges that he is
   justly chargeable with manifold transgressions. By this rule we must be
   guided, if we would wish to obtain an alleviation of our miseries; for,
   until the very source of them has been dried up, they will never cease to
   follow one another in rapid succession. David unquestionably wished an
   alleviation of his miseries, but, as he expected that, as soon as he should
   be reconciled to God, the chastisement of his sins would also cease, he only
   here asks that his sins may be forgiven him. We are thus taught by the
   example of David, not merely to seek deliverance from the miseries which
   afflict and trouble us, but to trace them to their cause and source,
   entreating God that he would not lay our sins to our charge, but blot out
   our guilt. What follows concerning the reproach or scorn of the foolish may
   be understood in an active as well as a passive signification, denoting,
   either that God would not abandon him to the mockery of the wicked, or that
   he would not involve him in the same disgrace to which the ungodly are given
   over. As, however, either of these senses will agree very well with the
   design of the Psalmist, I leave it to the reader to adopt the one which he
   prefers. Besides, the word נבל, nabal, signifies not only a foolish person,
   but also a contemptible man, one who is utterly worthless and base. It is at
   least certain, that by this word the reprobate, whom the Scriptures condemn
   for their folly, are intended; because, being deprived of their reason and
   understanding, they break forth into every excess in contemning and
   reproaching God.

   9. I was dumb Here David blames himself, because he had not preserved that
   silence which, as we have already seen, the violence of his grief forced him
   to break. When he says then that he was dumb, he does not mean this as a
   commendation of the uniform and persevering restraint which he had exercised
   over himself. It is rather a correction of his error, as if reproving his
   own impatience, he had spoken within himself in this way: What doest thou?
   thou hadst enjoined upon thyself silence, and now thou murmurest proudly
   against God; what wilt thou gain by this presumption? We have here a very
   profitable and instructive lesson; for nothing is better fitted to restrain
   the violent paroxysms of grief, than the recollection that we have to do,
   not with a mortal man, but with God, who will always maintain his own
   righteousness in opposition to all that men may say against it in their
   murmuring complaints, and even in their outrageous accusations. What is the
   reason why the great majority of men run to such excess in their impatience,
   but because they forget that, in doing so, they dare to plead a controversy
   with God? Thus, while some impute all their miseries to fortune, and others
   to men, and others account for them from a variety of causes which their own
   fancy suggests, while scarcely one in a hundred recognises in them the hand
   of God, they allow themselves to indulge in bitter complaint, without ever
   thinking that in so doing they offend God. David, on the contrary, in order
   to subdue every unholy desire and sinful excess, returns to God, and
   resolves to keep silence, because the affliction which he is now suffering
   proceeded from God. As David, who was thus afflicted with the severest
   trials, resolved nevertheless to keep silence, let us learn from this, that
   it is one of the chief exercises of our faith to humble ourselves under the
   mighty hand of God, and to submit to his judgments without murmuring or
   complaint. It is to be observed, that men humbly and calmly submit
   themselves to God only when they are persuaded, not only that he does by his
   almighty power whatever he pleases, but that he is also a righteous Judge;
   for although the wicked feel that the hand of God is upon them, yet as they
   charge him with cruelty and tyranny, they cease not to pour forth horrible
   blasphemies against him. In the meantime, David regards the secret judgments
   of God with such reverence and wonder, that, satisfied with his will alone,
   he considers it sinful to open his mouth to utter a single word against him.
     _________________________________________________________________

   [72] In the original it is אדני; but in some MSS. it is יהוה, which is
   probably the true reading.

   [73] “Ou, vauneant et desbauche, ou, meschant.” — Fr. marg. “Or, the idle
   and debauched, or, wicked.”
     _________________________________________________________________

   Psalm 39:10-11

   10. Take away thy stroke from me: I have failed [or fainted] by the blow of
   thy hand. 11. Thou chastisest man with rebukes for his iniquity; and as a
   moth, thou makest his excellency to consume away: surely every man is
   vanity. Selah.


   10 Take away thy stroke from me. David here confirms the prayer which he had
   already presented, namely, that having obtained pardon from God, he might,
   at the same time, be gently dealt with by him. This prayer, however, does
   not disturb the silence of which he had just made mention; for our desires
   and prayers, if they are framed according to the rule of God’s word, are not
   inconsiderate and noisy so as to provoke the divine displeasure against us,
   but proceed from the calm stillness which faith and patience produce in our
   hearts. It is indeed true, that when any one prays earnestly to God, he
   cannot fail to mix up with it his own feelings, pour forth his complaints,
   and manifest an extreme ardor. But we see that David, who formerly bewailed
   his miseries in loud lamentations, now sets himself calmly to consider and
   weigh what he merited, and prays for pardon. His meaning is, that God would
   mitigate the punishment which he had inflicted upon him. The reason
   immediately follows; for I have fainted by the blow of thy hand. In thus
   speaking, David does not allege this as an excuse to extenuate his fault,
   but desires that he may be borne with in his infirmity. As he says with
   respect to himself individually, that he is consumed, because he feels that
   the hand of God is against him, so he immediately states in the 11th verse
   the same truth in general terms, telling us, that if God should begin to
   deal with us according to the strict demands of the law, the consequence
   would be, that all would perish, and be utterly overwhelmed under his wrath.
   He plainly shows, first, that he is speaking not of any one man, or even of
   men generally, for he makes use of a Hebrew word, which denotes a man
   renowned for his valor, courage, or excellence; [74] and then, secondly, he
   says, that if God should set himself to chastise such persons, every thing
   which they esteem precious in themselves would consume away or be dissolved.
   The sum is, that among men there is no one endued with such power and glory
   whom the wrath of God, if it burn fiercely against him, will not forthwith
   bring to nothing. But it will be necessary to examine the words more
   minutely. David does not simply describe the dreadful character of God’s
   wrath; but at the same time he declares and sets forth his righteousness in
   all the punishments which he inflicts upon men. The judgments of God
   sometimes strike fear and dread into the hearts even of heathen men, but
   their blindness fills them with such rage, that they still continue to fight
   against God. By the term rebukes, David means severe punishments, such as
   are the tokens of strict justice and signs of divine wrath. We know that God
   often exercises the rod of his chastisement upon true believers, but he does
   it in such a manner as that in punishing them he at the same time gives them
   a taste of his mercy and his love, and not only tempers the chastisements
   with which he visits them, but also mingles them with comfort, which serves
   to render them much more tolerable. David, then, is not speaking in this
   place of fatherly chastisement, but of the punishment which God inflicts
   upon the reprobate, when, like an inexorable judge in the exercise of his
   office, he executes against them the judgment which they have merited. He
   tells us that when God makes this rigour to be felt, there is no man who
   does not forthwith consume or pine away. At first view the comparison of God
   to a moth may seem absurd; for what relation is there, it may be said,
   between a small moth-worm and the infinite majesty of God? I answer, That
   David has with much propriety made use of this simile, that we may know that
   although God does not openly thunder from heaven against the reprobate, yet
   his secret curse ceases not to consume them away, just as the moth, though
   unperceived, wastes by its secret gnawing a piece of cloth or wood. [75] At
   the same time, he alludes to the excellency [76] of man, which he says is
   destroyed as it were by corruption, when God is offended, even as the moth
   destroys the most precious cloths by wasting them. The Scriptures often very
   appropriately employ various similitudes in this Way, and are wont to apply
   them sometimes in one view and sometimes in another. When Hezekiah (Isaiah
   38:13) compares God to a lion, he does so in reference to the feelings of
   his own mind, because he was so prostrated and overwhelmed with fear and
   terror. But in this place David teaches us, that although the world may not
   perceive the dreadful vengeance of God, yet it consumes the reprobate by
   secretly gnawing them. This sentence, that every man is vanity, is again
   very properly repeated; for until we are overcome by the power of God, and
   as it were humbled in the dust, we never search into our own hearts, that
   the knowledge of our own vanity may divest us of all presumption. Whence is
   it that men are so foolishly satisfied with themselves, yea, and even
   applaud themselves, unless it be that, so long as God bears with them, they
   are wilfully blind to their own infirmities? The only remedy, then, by which
   men are cured of pride is when, alarmed with a sense of God’s wrath, they
   begin not only to be dissatisfied with themselves, but also to humble
   themselves even to the dust.
     _________________________________________________________________

   [74] “Car il use d’un mot par lequel les Hebrieux signifient un homme
   vertueux, courageux, ou excellent.” — Fr. The Hebrew word is איש, ish See
   [2]volume 1, p. 40, note.

   [75] The meaning according to our English version seems to be, that the
   beauty of man is consumed as the moth is consumed. “But,” says Walford,
   “this gives no correct or suitable sense. The design is to state, not that
   the moth is consumed, but that it is a consumer or spoiler of garments.” He
   reads, “With rebukes thou chastisest man for iniquity,
   Then thou destroyest his goodliness as a moth
   destroyeth a garment.” This is precisely Calvin’s interpretation. The moth
   is called in Hebrew עש, ash, from its corroding and destroying the texture
   of cloth, etc. See Parkhurst’s Lexicon on the word עש. The metaphor here
   employed is of frequent occurrence in Scripture. For example, in Hosea 5:12,
   God says, “I will be to Ephraim as a moth,” that is, I will consume them;
   and in Isaiah 50:9, it is said, “The moth shall eat them as a garment.”

   [76] The original word, which Calvin renders “excellency,” is translated by
   Hammond “precious things;” by which he understands wealth, greatness,
   health, beauty, strength, and, in short, whatever is most precious to us.
     _________________________________________________________________

   Psalm 39:12-13

   12. Hear my prayer, O Jehovah! and hearken to my cry; and hold not thy peace
   [77] at my tears: for I am a stranger before thee, and a sojourner, as all
   my fathers were. 13. Let me alone, that I may recover strength, before I
   depart, and be no more.


   12 Hear my prayer, O Jehovah! David gradually increases his vehemence in
   prayer. He speaks first of prayer; in the second place, of crying; and in
   the third place, of tears This gradation is not a mere figure of rhetoric,
   which serves only to adorn the style, or to express the same thing in
   different language. This shows that David bewailed his condition sincerely,
   and from the bottom of his heart; and in this he has given us, by his own
   example, a rule for prayer. When he calls himself a stranger and a
   sojourner, he again shows how miserable his condition was; and he adds
   expressly, before God, not only because men are absent from God so long as
   they dwell in this world, but in the same sense in which he formerly said,
   My days are before thee as nothing; that is to say, God, without standing in
   need of any one to inform him, knows well enough that men have only a short
   journey to perform in this world, the end of which is soon reached, or that
   they remain only a short time in it, as those who are lodged in a house for
   pay. [78] The purport of the Psalmist’s discourse is, that God sees from
   heaven how miserable our condition would be, if he did not sustain us by his
   mercy.

   13 Let me alone, that I may recover strength. Literally, it is, cease from
   me, and therefore some explain it, Let there be a wall raised betwixt us,
   that thy hand may not reach me. Others read, as a supplement, the word eyes;
   but as to the sense, it matters little which of the expositions be adopted,
   for the meaning is the same, That David entreats God to grant him a little
   relaxation from his trouble, that he might recover strength, or, at least,
   enjoy a short respite, before he depart from this world. This concluding
   verse of the psalm relates to the disquietude and sinful emotions which he
   had experienced according to the flesh; for he seems in the way of
   complaining of God, to ask that at least time might be granted him to die,
   as men are wont to speak who are grievously harassed by their affliction. I
   admit, that he speaks in a becoming manner, in acknowledging that there is
   no hope of his being restored to health, until God cease to manifest his
   displeasure; but he errs in this, that he asks a respite, just that he may
   have time to die. We might, indeed, regard the prayer as allowable, by
   understanding it in this sense: Lord, as it will not be possible for me to
   endure thy stroke any longer, but I must, indeed, miserably perish, if thou
   continuest to afflict me severely, at least grant me relief for a little
   season, that in calmness and peace I may commit my soul into thy hands. But
   we may easily infer, from the language which he employs, that his mind was
   so affected with the bitterness of his grief that he could not present a
   prayer pure and well seasoned with the sweetness of faith; for he says,
   before I depart, and be no more: a form of speech which indicates the
   feeling almost of despair. Not that David could regard death as the entire
   annihilation of man, or that, renouncing all hope of his salvation, he
   resigned himself to destruction; but he employs this language, because he
   had previously been so much depressed by reason of grief, that he could not
   lift up his heart with so much cheerfulness as it behoved him. This is a
   mode of expression which is to be found more than once in the complaints of
   Job. It is obvious, therefore, that, although David endeavored carefully to
   restrain the desires of the flesh, yet these occasioned him so much
   disquietude and trouble, that they forced him to exceed the proper limits in
   his grief.
     _________________________________________________________________

   [77] “Ne dissimule point.” — Fr. “Dissemble not.”

   [78] “Comme des gens qui sont logez en une maison par emprunt.” — Fr.
     _________________________________________________________________
     _________________________________________________________________

   PSALM 40

   David, being delivered from some great danger, and it may be, not from one
   only, but from many, extols very highly the grace of God, and by means of
   this, his soul is filled with admiration of the providence of God, which
   extends itself to the whole human race. Then he protests that he will give
   himself wholly to the service of God, and defines briefly in what manner God
   is to be served and honored. Afterwards, he again returns to the exercise of
   thanksgiving, and celebrates the praises of the Eternal by rehearsing many
   of his glorious and powerful deeds. Lastly, when he has complained of his
   enemies, he concludes the psalm with a new prayer.

   To the chief musician. A Psalm of David.
     _________________________________________________________________

   Psalm 40:1-3

   1. In waiting I waited [79] for Jehovah, and he inclined unto me, and heard
   my cry. 2. And he drew me out of the roaring pit, out of the miry clay, and
   set my feet upon a rock, and established my steps. 3. And he hath put into
   my mouth a new song, even praise to our God: many shall see it, and fear,
   and shall trust in Jehovah.


   1. In waiting I waited The beginning of this psalm is an expression of
   thanksgiving, in which David relates that he had been delivered, not only
   from danger, but also from present death. Some are of opinion, but without
   good reason, that it ought to be understood of sickness. It is rather to be
   supposed that David here comprehends a multitude of dangers from which he
   had escaped. He had certainly been more than once exposed to the greatest
   danger, even of death, so that, with good reason, he might be said to have
   been swallowed up in the gulf of death, and sunk in the miry clay It,
   nevertheless, appears that his faith had still continued firm, for he ceased
   not to trust in God, although the long continuance of the calamity had well
   nigh exhausted his patience. He tells us, not merely that he had waited, but
   by the repetition of the same expression, he shows that he had been a long
   time in anxious suspense. In proportion then as his trial was prolonged, the
   evidence and proof of his faith in enduring the delay with calmness and
   equanimity of mind was so much the more apparent. The meaning in short is,
   that although God delayed his help, yet the heart of David did not faint, or
   grow weary from delay; but that after he had given, as it were, sufficient
   proof of his patience, he was at length heard. In his example there is set
   before us this very useful doctrine, that although God may not forthwith
   appear for our help, but rather of design keep us in suspense and
   perplexity, yet we must not lose courage, inasmuch as faith is not
   thoroughly tried, except by long endurance. The result, too, of which he
   speaks in terms of praise, ought to inspire us with increased fortitude. God
   may succor us more slowly than we desire, but, when he seems to take no
   notice of our condition, or, if we might so speak, when he seems to be
   inactive or to sleep, this is totally different from deceit: for if we are
   enabled by the invincible strength and power of faith to endure, the fitting
   season of our deliverance will at length arrive.

   2. And he drew me out of the roaring pit. Some translate, from the pit of
   desolation, [80] because the verb שאה, shaah, from which the noun שאום,
   shaon, is derived, signifies to destroy or to waste, as well as to resound
   or echo. But it is more appropriate to consider that there is here an
   allusion to the deep gulfs, where the waters gush with a tumultuous force.
   [81] By this similitude he shows that he was placed in as imminent peril of
   death as if he had been cast into a deep pit, roaring with the impetuous
   rage of waters. To the same purpose also is the similitude of the miry clay,
   by which he intimates that he had been so nearly overwhelmed by the weight
   of his calamities, that it was no easy matter to extricate him from them.
   Next, there follows a sudden and incredible change, by which he makes
   manifest to all the greatness of the grace which had been bestowed upon him.
   He declares that his feet were set upon a rock, whereas formerly he had been
   overwhelmed with water; and that his steps were established or upheld,
   whereas before they were not only unsteady and slippery, but were also stuck
   fast in the mire.

   3. And he hath put into my mouth a new song In the first clause of the verse
   he concludes the description of what God had done for him. By God’s putting
   a new song into his mouth he denotes the consummation of his deliverance. In
   whatever way God is pleased to succor us, he asks nothing else from us in
   return but that we should be thankful for and remember it. As often,
   therefore, as he bestows benefits upon us, so often does he open our mouths
   to praise his name. Since God, by acting liberally towards us, encourages us
   to sing his praises, David with good reason reckons, that having been so
   wonderfully delivered, the matter of a new song had been furnished to him.
   He uses the word new in the sense of exquisite and not ordinary, even as the
   manner of his deliverance was singular and worthy of everlasting
   remembrance. It is true, that there is no benefit of God so small that it
   ought not to call forth our highest praises; but the more mightily he
   stretches forth his hand to help us, the more does it become us to stir up
   ourselves to fervent zeal in this holy exercise, so that our songs may
   correspond to the greatness of the favor which has been conferred upon us.

   Many shall see it Here the Psalmist extends still farther the fruit of the
   aid which he had experienced, telling us, that it will prove the means of
   instruction common to all. And certainly it is the will of God that the
   benefits which he bestows upon any individual of the faithful should be
   proofs of the goodness which he constantly exercises towards all of them, so
   that the one, instructed by the example of the other, should not doubt that
   the same grace will be manifested towards himself. The terms fear, and hope,
   or trust, do not seem at first view to harmonise; but David has not
   improperly joined them together; for no man will ever entertain the hope of
   the favor of God but he whose mind is first imbued with the fear of God. I
   understand fear in general to mean the feeling of piety which is produced in
   us by the knowledge of the power, equity, and mercy of God. The judgment
   which God executed against the enemies of David served, it is true, to
   inspire all men with fear; but, in my opinion, David rather means, that by
   the deliverance which he had obtained, many would be induced to yield
   themselves to the service of God, and to submit with all reverence to his
   authority, because they would know him to be the Judge of the world. Now,
   whoever submits cordially to the will of God will of necessity join hope
   with fear; especially when there is presented to his view the evidence of
   the grace by which God commonly allures all men to himself; for I have
   already said that God is presented to our view as merciful and kind to
   others, that we may assure ourselves that he will be the same towards us. As
   to the word see, of which David makes use, we are to understand it as
   referring not only to the eyes, but chiefly to the perception of the mind.
   All without distinction saw what had happened, but to many of them it never
   occurred to recognize the deliverance of David as the work of God. Since,
   then, so many are blind regarding the works of God, let us learn, that those
   only are considered to see clearly to whom the Spirit of understanding has
   been given, that they may not occupy their minds in dwelling upon the mere
   events which take place, but may discern in them by faith the secret hand of
   God.
     _________________________________________________________________

   [79] “C’est, paciemment.” — Fr. marg. “That is, patiently.” Calvin in the
   text gives the literal rendering of the Hebrew. In waiting I waited is a
   Hebraism which signifies vehement desire, and yet entire resignation of
   mind. “The doubling of the word,” says Ainsworth, “denotes earnestness,
   constancy, patience.”

   [80] The Septuagint reads, “Ech lachchou talaipōrias.” — “Out of a pit of
   misery;” and Ainsworth, “the pit of sounding calamity,” or “dungeon of
   tumultuous desolation, which,” says he, “echoed and resounded with dreadful
   noises.” “The sufferings of the Psalmist,” observes Bishop Mant, “are here
   described under the image of a dark subterraneous cavern from which there
   was no emerging; and where roaring cataracts of water broke in upon him,
   overwhelming him on every side, till, as it is expressed in the 18th psalm,
   ‘God sent from above and took him, and drew him out of many waters.’”

   [81] “Un marveilleux bruit.” — Fr. “A marvellous noise.”
     _________________________________________________________________

   Psalm 40:4-5

   4. Blessed is the man who hath set Jehovah for his confidence, and hath not
   regarded the proud, and those who turn aside to lying. [82] 5. Many are thy
   wonderful works which thou hast done, O Jehovah! my God: and it is
   impossible to reckon up in order to thee, [83] thy counsels towards us. I
   will declare and speak of them; they are more than can be told.


   4. Blessed is the man who hath set Jehovah for his confidence David here
   relates what ground for good hope his deliverance would give to all the
   faithful; inasmuch as, setting aside all the allurements of the world, they
   would thereby be encouraged to commit themselves with confidence to the
   protection of God; persuaded not only that they are happy who trust in him
   alone, but that all other expectations at variance with this are deceitful
   and cursed. This assurance is not natural to us, but is derived partly from
   the word of God, and partly from his works; although, as I have said before,
   the contemplation alone of the works of God would not kindle this light
   within us, unless God, illuminating us by his word, should show us his
   benevolence. After having promised to be gracious to us, in manifesting also
   his goodness by indubitable proofs, he confirms with his own hand what he
   had previously uttered with his lips. David, therefore, from the fact of his
   having been restored to life from the abyss of death, justly declares that
   the faithful are taught from this proof — what men are naturally so
   reluctant to believe — that they are happy who trust in God alone.

   As the instability of our nature commonly tends to draw us downward, and as
   all of us, from our proneness to yield to delusions, are tempted by many
   wicked examples, David immediately adds, that he is blessed who regardeth
   not the proud Some, indeed, render רהבים, rehabim, the rich, or the great of
   this world, but improperly, in my opinion; because pride, and turning aside
   to lies, are two things which David here joins together. To regard the great
   of the earth, therefore, does not signify, as they suppose, to rely upon
   their power and riches, as if a man’s welfare depended thereupon, but it
   rather means to be carried away by their examples, to imitate their conduct.
   When we are everywhere constantly seeing men puffed up with pride, who
   despise God, and place their highest felicity in ambition, in fraud, in
   extortion, in guile, a perverse desire of imitating them steals upon us by
   degrees; and, especially when every thing turns out according to their
   wishes, a vain and delusive expectation solicits us to try the same course.
   David, therefore, wisely, and not without good reason, warns us, that in
   order to have our mind constantly fixed in simple reliance upon God alone,
   we must guard against those evil examples which ever seek to allure us on
   all sides to apostatise from him. Moreover, when he says that the proud turn
   aside to lying, or vanity, [84] in this way he describes briefly the foolish
   confidence of the flesh. What else is the pride of those who put their own
   fancies in the place of God but a vain illusion? Certainly the man who,
   puffed up by the breath of fond conceit, arrogates any thing in the least
   degree to himself, flatters himself to his own destruction. In short, pride
   and vanity are opposed to the holy confidence which relies upon God alone;
   for there is nothing more difficult to the flesh than to trust in God alone,
   and the world is always full of proud and haughty men, who, soothing
   themselves with vain allurements, would soon corrupt the minds of the godly,
   if this arrest were not laid upon them, to restrain, as with a bridle, their
   erroneous and extravagant opinions.

   5. Many are thy wonderful works which thou hast done, O Jehovah!
   Interpreters are not entirely agreed as to these words; but it is generally
   admitted that David here contemplates with admiration the providence of God
   in the government of mankind. And first of all, he exclaims that the wonders
   of God’s works are great or many; [85] meaning by this, that God in his
   inscrutable wisdom so governs human affairs, that his works, which come to
   be little thought of by men, from their constant familiarity with them, far
   surpass the comprehension of the human understanding. Thus we find, that
   from one particular species he ascends to the whole class; as if he had
   said, God has proved not only by this particular act the paternal care which
   he exercises towards men, but that, in general, his wonderful providence
   shines forth in the several parts of creation. Then he adds, that the
   counsels of God concerning us are so high and so hidden, that it is
   impossible to reckon them up in order distinctly and agreeably to their
   nature. Some think that the word אלינו, elenu, towards us, is employed by
   way of comparison, in this sense, The counsels of God are far beyond the
   reach of our understanding, (but David rather commends the care which God
   vouchsafes to take of us;) and as, in this way, the connection of the words
   is broken, they are constrained to render the word ערוד, aroch, which I have
   rendered to count in order, differently, namely, that none is equal to God,
   or can be compared with him. [86] But that I may not enter upon any
   lengthened refutation, the intelligent reader will agree with me in
   considering that the true meaning is this: That God, by his incomprehensible
   wisdom, governs the world in such a manner that we cannot reckon up his
   works in their proper order, seeing our minds, through their very dulness,
   fail us before we can reach to so great a height. It follows, to thee, for
   although we should in so far reflect how wonderfully the Lord can make
   provision for our wants, yet this consideration is limited by the
   imperfection of our understanding: and hence it falls far short of the
   infinite glory of God. Those who give this explanation, that the counsels of
   God are not referred to him, because the greatest part of men imagine that
   every thing is subject to chance and fortune, as if David meant in passing
   to censure the ingratitude of those who defraud God of his praise, are no
   doubt mistaken as to the meaning. In stating, as David does, immediately
   after, that however much he might set himself to rehearse the works of God,
   he yet would fail ere he could declare the half of them; — in stating this
   he shows with sufficient plainness that the godly and devout meditation, in
   which the children of God are often engaged, gives them only, as it were, a
   slight taste of them and nothing more. We have now arrived then at the
   Psalmist’s meaning. Having spoken before of the deliverance which God had
   vouchsafed to him, he takes occasion from it to set forth the general
   providence of God in nourishing and sustaining men. It is also his design in
   this to exhort the faithful to a consideration of God’s providence, that
   they may not hesitate to cast all their cares upon it. Whilst some are in
   constant pain by reason of their own anxiety and discontent, or quake at the
   slightest breeze that blows, and others labor hard to fortify and preserve
   their life by means of earthly succours, — all this proceeds from ignorance
   of the doctrine, that God governs the affairs of this world according to his
   own good pleasure. And as the great majority of men, measuring the
   providence of God by their own understanding, wickedly obscure or degrade
   it, David, placing it on its proper footing, wisely removes this impediment.
   The meaning of the sentence, therefore, amounts to this, that in the works
   of God men should reverently admire what they cannot comprehend by their
   reason; and whenever the flesh moves them to contradiction or murmuring,
   they should raise themselves above the world. If God cease to work, he seems
   to be asleep, because, binding up his hands to the use of outward means, we
   do not consider that he works by means which are secret. We may therefore
   learn from this place, that although the reason of his works may be hidden
   or unknown to us, he is nevertheless wonderful in his counsels.

   This verse is closely connected with the preceding. No man places, as he
   ought, entire trust in God, but he who, shutting his eyes upon external
   circumstances, suffers himself to be governed by him according to his good
   pleasure. Moreover, having spoken hitherto in the third person, David now
   suddenly addresses his discourse, not, however, unadvisedly, to God, that he
   might lead us the more effectually to this sobriety and discretion. When,
   however, he affirms that the works of God cannot be distinctly known by us,
   it is not for the purpose of deterring us from seeking the knowledge of
   them, or from the examination of them, but only to lay a restraint upon our
   rashness, which would otherwise go beyond the proper boundaries in this
   respect. To this end, the words to thee, or before thee, are expressly
   employed, by which we are admonished that however diligently a man may set
   himself to meditate upon the works of God, he can only attain to the
   extremities or borders of them. Although then so great a height be far above
   our reach, we must, notwithstanding, endeavor, as much as in us lies, to
   approach it more and more by continual advances; as we see also the hand of
   God stretched forth to disclose to us, so far as it is expedient, those
   wonders, which we are unable of ourselves to discover. There is nothing so
   preposterous as to affect, of one’s own accord, a gross ignorance of the
   providence of God, because as yet we cannot comprehend it perfectly, but
   only discern it in part; even as at this day we find some who employ all
   their endeavors to bury it in oblivion, for no other pretense than that it
   surpasses our understanding, as if it were unreasonable to allow to God
   anything more than what appears right and proper, according to our carnal
   reason. David acts very differently regarding it. Feeling all his senses
   absorbed by an inconceivable majesty and brightness, which he could not bear
   to look upon, [87] he confesses frankly that these are wonderful things of
   which he could not comprehend the reason; but still he does not abstain
   wholly and everywhere from making mention of them, but, according to the
   measure of his capacity, sets himself devoutly to meditate upon them. From
   this we learn how foolish and vain a thing it is to say, by way of caution,
   that none should speak of the counsels or purposes of God, because they are
   high and incomprehensible. David, on the contrary, though he was ready to
   sink under the weight, ceased not to contemplate them, and abstained not
   from speaking of them, because he felt unequal to the task of rehearsing
   them, but was content, after having declared his faith on this subject, to
   finish his discourse in admiration.
     _________________________________________________________________

   [82] “A vanite.” — Fr. “To vanity.”

   [83] “Devant toy.” — Fr. “Before thee, or in thy presence.”

   [84] “Ou vanite“ — Fr.

   [85] “Sont grandes ou infinies.” — Fr. “Are great or innumerable.”

   [86] “This verb,” says Ainsworth, “is sometimes used for matching or
   comparing.” In this sense the word occurs in Psalm 89:7; and this is the
   sense in which the Septuagint understands it here: “Kai tois dialogismois
   sou ouch esti tis homoiōthēsetai soi;” — “and in thy thoughts there is none
   who shall be likened to thee.” Street reads, “There is none to be compared
   to thee;” and observes, that “above sixty copies of Dr Kennicott’s
   collection have ערוך, the passive participle here, instead of ערך.”

   [87] “Sentant tous ses sens engloutis d’une majeste et resplendeur infinie,
   que sa veue pouvoit porter.” — Fr.
     _________________________________________________________________

   Psalm 40:6-8

   6. In sacrifice and oblation thou hast not taken pleasure: thou hast bored
   my ears: thou hast not required burnt offering nor sin-offering. 7. Then I
   said, Lo! I come: in the roll of the book it is written of me, 8. That I may
   do thy pleasure, O my God! I have delighted to do it, and thy law is in the
   midst of my bowels. (Hebrews 10:5.)


   6 In sacrifice and oblation thou hast not taken pleasure. Here David offers
   not only the sacrifice of praise, or, as the prophet Hosea calls it, (Hosea
   14:2,) “the calves of the lips,” but, in token of his gratitude, offers and
   consecrates himself entirely to God; as if he had said, I am now wholly
   devoted to God, because, having been delivered by his wonderful power, I am
   doubly indebted to him for my life. At the same time, treating of the true
   worship of God, he shows that it consists not in outward ceremonies, but
   rather that it is spiritual. Accordingly, the meaning is, that he came into
   the presence of God not only in the outward pomp or ceremony and figures of
   the law, but that he brought with him the true devotion of the heart. We
   know, indeed, that all men have some sense of religion impressed upon their
   hearts, so that no one dares to withdraw openly and wholly from his service,
   and yet the greater part of men turn aside into winding and crooked paths;
   and hence it happens, that in serving God in a perfunctory manner, their
   worship is scarcely anything else than a mockery of him. We see then the
   reason why David, on the present occasion, shows in what the true worship of
   God consists; it is, that he may distinguish between himself and hypocrites,
   who draw near to God with their lips only, or at least seek to pacify him
   with cold and unmeaning ceremonies.

   We now come to the exposition of the words. I have no doubt that David,
   under the four different kinds of sacrifices which he here enumerates,
   comprehends all the sacrifices of the law. His meaning, to express it in a
   few words, is, that God requires not mere ceremonies of those who serve him,
   but that he is satisfied only with sincerity of heart, with faith and
   holiness of life: and that he takes no pleasure merely in the visible
   sanctuary, the altar, the burning of incense, the killing of beasts, the
   lights, the costly apparel, and outward washings. From this he concludes,
   that he ought to be guided by another principle, and to observe another rule
   in the service of God, than a mere attention to these — that he should yield
   himself wholly to God.

   Thou hast bored my ears. Some think that in using this form of expression,
   David has a reference to the ordinance under the Law of which we read in
   Exodus 21:6. If any bond-servant, when the time of his being discharged from
   servitude had arrived, made no account of his freedom, he was brought to the
   public place of judgment, and having there declared that he wished to
   continue in servitude, his master pierced his ear with an awl, as a mark of
   perpetual bondage. But this mode of interpretation appears to be too forced
   and refined. [88] Others more simply consider that it is of the same meaning
   as to render fit, or qualify for service, for David mentions not one ear
   only, but both. Men, we know, are naturally deaf, because they are so dull,
   that their ears are stopped until God pierce them. By this expression,
   therefore, is denoted the docility to which we are brought and moulded by
   the grace of the Holy Spirit. I, however, apply this manner of expression
   more closely to the scope of the passage before us, and explain it in this
   sense, That David was not slow and dull of hearing, as men usually are, so
   that he could discern nothing but what was earthly in the sacrifices, but
   that his ears had been cleansed, so that he was a better interpreter of the
   Law, and able to refer all the outward ceremonies to the spiritual service
   of God. He encloses the sentence, Thou hast bored my ears, as it were, in
   parenthesis, whilst he is treating professedly of sacrifices, so that the
   sentence might be explained in this way: Lord, thou hast opened my ears,
   that I may distinctly understand whatever thou hast commanded concerning the
   sacrifices, namely, that of themselves they afford thee no pleasure: for
   thou, who art a Spirit, takest no delight in these earthly elements, and
   hast no need of flesh or blood; and, therefore, thou requirest something of
   a higher and more excellent nature. If, however, it is objected that
   sacrifices were offered by the express commandment of God, I have just said
   that David here distinguishes between the spiritual service of God, and that
   which consisted in outward types and shadows. And in making this comparison,
   it is no great wonder to find him saying that the sacrifices are of no
   value, since they were only helps designed to lead men to true piety, and
   tended to a far higher end than that which was at first apparent. Seeing,
   then, God made use of these elements, only to lead his people to the
   exercises of faith and repentance, we conclude that he had no delight in
   being worshipped by sacrifices. We must always bear in mind, that whatever
   is not pleasing to God for its own sake, but only in so far as it leads to
   some other end, if it be put in the place of his true worship and service is
   rejected and cast away by him.

   7. Then said I, Lo! I come. By the adverb then he intimates, that he had not
   been a good scholar, and capable of profiting by instruction, until God had
   opened his ears; but as soon as he had been instructed by the secret
   inspirations of the Spirit, he tells us, that then his heart was ready to
   yield a willing and cheerful obedience. Here true obedience is very properly
   distinguished from a constrained and slavish subjection. Whatever service,
   therefore, men may offer to God, it is vain and offensive in his sight,
   unless at the same time they offer themselves; and, moreover, this offering
   of one’s self is of no value unless it be done willingly. These words, Lo! I
   come, ought to be observed, and likewise the words, I have delighted to do
   thy will; for the Hebrew word חפצתי, chaphatsti, means, I was well pleased,
   or, I willingly condescended. Here David indicates his readiness to yield
   obedience, as well as the cordial affection of his heart and persevering
   resolution. His language implies, that he cordially preferred the service of
   God to every other desire and care, and had not only yielded a willing
   subjection, but also embraced the rule of a pious and holy life, with a
   fixed and steady purpose of adhering to it. This he confirms still further
   in the third clause of the verse, in which he says, that the Law of God was
   deeply fixed in the midst of his bowels [89] It follows from this, first,
   that however beautiful and splendid the works of men may appear, yet unless
   they spring from the living root of the heart, they are nothing better than
   a mere pretense; and, secondly, that it is to no purpose that the feet, and
   hands, and eyes, are framed for keeping the Law, unless obedience begin at
   the heart. Moreover, it appears from other places of Scripture, that it is
   the peculiar office of the Holy Spirit to engrave the Law of God on our
   hearts. God, it is true, does not perform his work in us as if we were
   stones or stocks, drawing us to himself without the feeling or inward moving
   of our hearts towards him. But as there is in us naturally a will, which,
   however, is depraved by the corruption of our nature, so that it always
   inclines us to sin, God changes it for the better, and thus leads us
   cordially to seek after righteousness, to which our hearts were previously
   altogether averse. Hence arises that true freedom which we obtain when God
   frames our hearts, which before were in thraldom to sin, unto obedience to
   himself.

   In the roll of the book As the Septuagint has made use of the word head
   instead of roll, [90] some have been inclined to philosophise upon this
   clause with so much refinement of speculation, that they have exposed
   themselves to ridicule by their foolish and silly inventions. But the
   etymology of the word במגלת, bemegilath, is the same as the Latin word
   volumen, [91] which we call a roll It is necessary to ascertain in what
   sense David claims peculiarly to himself what is common or alike to all men.
   Since the Law prescribes to all men the rule of a holy and upright life, it
   does not appear, it may be said, that what is here stated pertains to any
   one man or any set of men. I answer, that although the literal doctrine of
   the Law belongs to all men in common, yet as of itself it is dead, and only
   beats the air, God teaches his own people after another manner; and that, as
   the inward and effectual teaching of the Spirit is a treasure which belongs
   peculiarly to them, it is written of them only in the secret book of God,
   that they should fulfill his will. The voice of God, indeed, resounds
   throughout the whole world, so that all who do not obey it are rendered
   inexcusable; but it penetrates into the hearts of the godly alone, for whose
   salvation it is ordained. As a general, therefore, enrols the names of his
   soldiers, that he may know their exact number, and as a schoolmaster writes
   the names of his scholars in a scroll, so has God written the names of his
   children in the book of life, that he may retain them under the yoke of his
   own discipline.

   There still remains another difficulty connected with this passage. The
   Apostle, in Hebrews 10:5, seems to wrest this place, when he restricts what
   is spoken of all the elect to Christ alone, and expressly contends that the
   sacrifices of the Law, which David says are not agreeable to God in
   comparison of the obedience of the heart, are abrogated; and when quoting
   rather the words of the Septuagint, [92] than those of the prophet, he
   infers from them more than David intended to teach. As to his restricting
   this passage to the person of Christ, the solution is easy. David did not
   speak in his own name only, but has shown in general what belongs to all the
   children of God. But when bringing into view the whole body of the Church,
   it was necessary that he should refer us to the head itself. It is no
   objection that David soon after imputes to his own sins the miseries which
   he endures; for it is by no means an uncommon thing to find our errors, by a
   mode of expression not strictly correct, transferred to Christ. As to the
   abrogation of the sacrifices that were under the Law, I answer thus: That
   their abrogation may be fairly inferred from the language of the prophets;
   for this is not like many other places in which God condemns and rejects the
   sacrifices which were offered by hypocrites, and which were deservedly
   offensive to him on account of their uncleanness: for in these God condemns
   the outward ceremony, on account of the abuse and corruption of it, which
   rendered it nothing but a vain mockery; whereas here, when the Prophet
   speaks of himself as one who worshipped God sincerely, and yet denies that
   God had pleasure in these sacrifices, it may easily be inferred, that the
   rudiments which God had enjoined upon his ancient people for a time had some
   other end in view, and were only like infantile instructions designed to
   prepare them for some higher state. But if their truth and substance are
   contained in Christ, it is certain that they have been abolished by his
   coming. They were indeed still in use in the time of David: and yet he
   admonishes us that the true service of God, even when performed without
   sacrifices, was perfect and complete in all its parts, and every where; and
   that the ceremonies are things which might be regarded as non-essential,
   and, as we speak, adventitious. This is worthy of being noticed, that we may
   know that God, even after he has removed the figures which he had commanded
   for a time, does not cease always to resemble himself; for in these outward
   services he had respect solely to men. As to this, that the Apostle,
   following the Septuagint, has made subservient to his own use the word body,
   which is not used here by David, in such an allusion there is no
   inconsistency; for he does not undertake expressly to unfold and explain in
   every point the Psalmist’s meaning: but as he had said, that by the one
   sacrifice of Christ all the others had been abolished, he adds at the same
   time that a body had been prepared for Christ, that by the offering up of it
   he might fulfill the will of God.
     _________________________________________________________________

   [88] The objections to this interpretation are, 1. That the verb כרה carah,
   here used, does not mean to bore, but that the radical idea of the word is,
   to dig, to hollow out; as to dig a well, Genesis 26:25; a pit, Psalm 7:15;
   to carve or cut out a sepulcher from a rock, 2 Chronicles 16:14; and hence
   we find it transferred from the grottoes of the sepulcher to the quarry of
   human nature, Isaiah 51:1, 2. Williams, viewing the verb as properly
   signifying digged, carved, or cut out, in the sense of forming, explains the
   words as if the Psalmist had said, “Mine ears hast thou made, or prepared,
   for the most exact and complete obedience.” Stuart, (Commentary on Hebrews
   10:5,) and Davidson, (Sacred Hermeneutics, p. 461,) viewing the word as
   meaning digged, hollowed out, simply in the sense of opening, read, “Mine
   ears hast thou opened;” which they explain as meaning, Thou hast made me
   obedient, or, I am entirely devoted to thy service; observing, that to open
   or uncover the ear was a customary expression among the Hebrews, to signify
   a revealing something to any one, including the idea of listening to the
   communication, followed by prompt obedience, Isaiah 50:5; 1 Samuel. 20:2.
   There is another verb of the same radical letters, which means to purchase
   or provide; and this is the sense in which the LXX. understood כרה, carah,
   as is evident from their rendering it by katērtisō 2. That the verb used in
   Exodus is not כרה, as here, but רצע, ratsang 3. That only one ear was
   pierced, as appears from the passages in the Pentateuch in which the rite is
   described. But here the plural number is used, denoting both ears. From
   these considerations, it is concluded that there is here no allusion to the
   custom of boring the ear of a servant under the Law.

   [89] This is the literal rendering of the Hebrew, and means, As dear to me
   as life itself; (John 6:38; Job 38:36.)

   [90] Anciently, books did not consist, like ours, of a number of distinct
   leaves bound together, but were composed of sheets of parchment joined to
   each other, and rolled up for preservation upon wooden rollers, as our
   charts of geography are; and in this form are all the sacred MSS. of the
   Jewish synagogues to this day. The roll of the book, therefore, simply means
   the book itself. With respect to the reading of the Septuagint, “En
   kethalisdi bibliou;” — “In the head of the book;” and which Paul, in Hebrews
   10:7, quotes instead of the Hebrew: this is an expression which the LXX.
   employ simply to mean the book, as in Ezra 6:2; Ezekiel 2:9; and 3:1-3; and
   not the beginning or head of the book At the extremity of the cylinder on
   which the Hebrew כפר, bibliou, book or manuscript, was rolled, were heads or
   knobs for the sake of convenience to those who used the MS. The knob or
   head, kethalis, is here taken as a part put for the whole Kethalis bibliou
   means therefore bibliou, or ספר, with a kethalis, i e., a manuscript roll.
   — Stuart on Hebrews 10:7. Hence it is evident, that we are not to understand
   this phrase, the head of the book, as referring to that prophecy in Genesis
   3:15. As to what book is here referred to, there is some diversity of
   opinion among interpreters. Some understand it to be the book of the divine
   decrees, some the Pentateuch, and others all that was written concerning
   Christ “in the Law of Moses, in the Prophets, and in the Psalms.”

   [91] Volumen is from volvo, I roll.

   [92] The Septuagint here reads, “Sōma de katērtisō moi” — “But a body hast
   thou prepared [or fitted] for me.” This reading is widely different from
   that of our Hebrew Bibles; and, to account for it, critics and commentators
   have had recourse to various conjectures: nor is the subject without
   considerable difficulty. Some think that the Septuagint has been corrupted,
   and others the Hebrew. Grotius is of opinion, and he is followed by
   Houbigant, that the original reading of the Septuagint was akousma, auditum,
   which afterwards, in the process of transcription, had been changed into
   sōma; while Drs Owen and Hammond think that the original reading was ōtia,
   ears It is conjectured by Kennicott that the Hebrew text has been changed
   from אז גות, az gevah, then a body, into אזנום, aznayim, ears; a conjecture
   which meets with the approbation of Dr Lowth, Dr Adam Clarke, and Dr Pye
   Smith. But it goes far to support the accuracy of the Hebrew text as it now
   stands, that the Syriac, Chaldee, and Vulgate versions agree with it, and
   that in all the MSS. collated by Kennicott and De Rossi there is not a
   single variation. With respect to the Apostle’s quoting from the Septuagint
   instead of the Hebrew, it is sufficient to say, that he did so because the
   Septuagint was then in common use. And it is worthy of observation, that his
   argument does not depend on the word, sōma de katērtisō moi: his design is
   to show the insufficiency of the legal sacrifices, and to establish the
   efficacy of Christ s obedience unto death; and his argument would be equally
   complete had these words been omitted: for it is not made to depend on the
   manner of the obedience. — See Archbishop Secker’s able Dissertation on the
   subject in the Appendix to Merrick’s Notes on the Psalms; and Stuart on
   Hebrews 10:5, and Excursus 20.
     _________________________________________________________________

   Psalm 40:9-11

   9. I have proclaimed thy righteousness in the great assembly: behold, I will
   not refrain my lips: O Jehovah! thou knowest it. 10. I have not hidden thy
   righteousness within my heart; I have declared thy truth and thy salvation:
   I have not concealed thy goodness nor thy truth in the great assembly. 11. O
   thou Jehovah! withhold not thy tender mercies from me: let thy goodness and
   thy truth always preserve me.


   9. I have proclaimed thy righteousness in the great assembly. Here David
   again brings forward his own thankfulness, and for no other reason but to
   induce God to continue his goodness towards him. God, whenever he manifests
   his liberality towards us, encourages us to render thanks to him; and he
   continues to act in a similar manner towards us when he sees that we are
   thankful and mindful of what he has done for us. In the first place, David
   makes use simply of the word righteousness; but it must be understood of the
   righteousness of God, which he expressly mentions soon after. Nor does he
   say, that it was only in the secret affection of the heart, or in private,
   that he offered praise to God, but that he had openly proclaimed it in the
   solemn assembly, even as the faithful in those days were wont to testify
   their devotion by presenting peace-offerings to God when they had been
   delivered from any great danger. The great assembly of which he speaks is
   not to be understood of the concourse of people that assemble at courts of
   law, or at the public market-places, but it denotes the true and lawfully
   constituted Church of God, which we know assembled in the place of his
   sanctuary. Accordingly, he declares that he had not concealed in his heart
   the righteousness of God, which it becomes us publicly to make known for the
   edification of one another. Those who keep it hid in their hearts are surely
   seeking as much as in them lies that the memory of God may be buried in
   oblivion. He calls upon God as a witness of this, not only to distinguish
   between himself and hypocrites, who often proclaim loudly, and with all
   their might, the praises of God, and yet do so without the least spark of
   affection; but also to make it the more abundantly obvious that he had
   sincerely and heartily uttered the praises of God, and was careful not to
   defraud him of any part of them. This affirmation teaches us that the
   subject which is here treated of is one of no small importance; for although
   God stands in no need of our praises, yet it is his will that this exercise
   for many reasons should prevail amongst us.

   10 I have not hidden thy righteousness within my heart. Here it is necessary
   to observe the accumulation of terms which are employed to denote the same
   thing. To the righteousness of God the Psalmist adds his truth, his
   salvation, and his mercy. And what is the design of this, but to magnify and
   set forth the goodness of God by many terms or expressions of praise? We
   must, however, notice in what respects these terms differ; for in this way
   we may be able to ascertain in what respects they apply to the deliverance
   of which David here discourses. If these four things should be taken in
   their proper order, mercy will hold the first place, as it is that by which
   alone God is induced to vouchsafe, to regard us. His righteousness is the
   protection by which he constantly defends his own people, and the goodness
   by which, as we have already said elsewhere, he preserves them. And, lest
   any should doubt that it will flow in a constant and uninterrupted course,
   David adds in the third place truth; by which we are taught that God
   continues always the same, and is never wearied of helping us, nor at any
   time withdraws his hand. There is, at the same time, implied in this an
   exhibition of the promises; for no man will ever rightly take hold of the
   righteousness of God but he who embraces it as it is offered and held forth
   in the Word. Salvation is the effect of righteousness, for God continues to
   manifest his free favor to his people, daily affording them aid and
   assistance, until he has completely saved them.

   11 O thou Jehovah! withhold not thy tender mercies from me We now see more
   clearly, what I have just adverted to, that David speaks of his own
   thankfulness, that he might secure a continuance of God’s favor towards him;
   and that he opened his mouth in the praises of God, that he might continue
   to acquire new favors, against which our perverse and ungrateful silence
   very often closes the gate. We ought, therefore, carefully to observe the
   relation which the clause, in which David affirms that he closed not his
   lips, bears to what follows, namely, that God on his part would not contract
   or stop up the course of his tender mercies; for by this we are taught that
   God would always be ready to relieve us by his goodness, or rather that it
   would flow down upon us as from a never-failing fountain, if our own
   ingratitude did not prevent or cut off its course. The tender mercies of
   God, which he expresses by the word רחמיד, rachamecha, and of which he here
   speaks, differ little from his goodness. It was not, however, without cause
   that David chose to make this distinction. It could only be, first, because
   he was unable otherwise to satisfy himself in extolling the grace of God;
   and, secondly, because it was requisite to show that the source from which
   the mercy and goodness of God proceed, when he is moved in compassion for
   our miseries to aid and succor us. Then he places his confidence of
   salvation in the goodness and faithfulness of God, for we must of necessity
   begin (as I have said a little before) at the free favor of God, that his
   bounty may extend even to us. But as we are unable to discern that God is
   gracious to us until he grant us some assurance of his love, his constancy
   is, with much propriety, placed in connection with his truth in keeping his
   promises.
     _________________________________________________________________

   Psalm 40:12-15

   12. For innumerable evils have compassed me on all sides; my iniquities have
   laid hold upon me, so that I cannot look up: [93] they are more in number
   than the hairs of my head; and my heart has failed me. 13. Be thou pleased,
   O Jehovah! to deliver me: O Jehovah! make haste to help me. 14. Let them be
   ashamed and confounded together that seek after my life to destroy it; let
   them be turned backward, and put to shame, that seek after my hurt. 15. Let
   them be destroyed for a reward of their shame who have said to me, [94] Aha,
   aha!


   12. For innumerable evils have compassed me on all sides This phrase, in the
   original, denotes more than can be expressed in an English translation; for
   he says, עלי alay, upon me, meaning by this, that he was not only beset on
   all sides, but that also an accumulation of evils pressed upon his head. He,
   however, does not now complain of being punished unjustly, or above his
   desert, but rather confesses plainly that it is the just recompense of his
   sins which is rendered to him. For although the word עון, avon, which we
   have rendered iniquity, signifies also the punishment of iniquity, (as we
   have elsewhere seen more than once;) yet we must take into consideration the
   derivation of the word. [95] Accordingly, since David calls the afflictions
   which he endures the fruit or effect of his transgressions, there is implied
   in this a humble confession, from which we may ascertain with what reverence
   and meekness he submitted to the judgments of God, seeing that, when
   overwhelmed with an accumulation of miseries, he sets forth his sins in all
   their magnitude and aggravation, lest he should suspect God of undue
   severity. When we see David treated so severely, let us also learn, when we
   are oppressed with extreme afflictions, and are groaning under them, humbly
   to implore the grace and mercy of our Judge. Nor is it his design to show
   that he had been stupid or hardened, when he says that his heart failed or
   forsook him. His language means, that he was not only broken-hearted, but
   that he lay as if he had been dead. We must, however, understand this
   fainting or failing of the heart as referring to the sense of the flesh; for
   his perseverance in prayer is a certain proof that his faith was never
   altogether extinguished. But since he was, in so far as man was concerned,
   destitute of counsel, and was altogether without strength, it is not without
   cause that he says that his heart failed him.

   13. Be thou pleased, O Jehovah! to deliver me. The verb which David here
   makes use of, signifies to desire a thing from pure kindness and good-will.
   [96] He desires, therefore, to be delivered by the free mercy of God. As to
   his desire, that God would make haste, we have elsewhere spoken of it. Even
   when God delays to help us, it is our duty to contend against a feeling of
   weariness; but such is his goodness, that he permits us to use this form of
   prayer, That he would make haste according to our desires. Then, according
   to his usual practice, citing his enemies to the judgment-seat of God, he
   feels confident, that, on account of their cruelty, and unjust and wicked
   hatred, he shall obtain what he asks. We must maintain it as a fixed
   principle, that the more unjustly our enemies afflict us, and the more
   cruelly they wrong us, God is so much the more disposed to give us help. And
   it is no slight consolation that the mercy of God strives against their
   wickedness, so that the more fiercely our enemies pursue us to effect our
   hurt, the more ready is he to bring us help. We have already frequently
   spoken of the feelings with which David uttered these imprecations, and it
   is necessary here again to refresh our memories on the subject, lest any
   man, when giving loose reins to his passions, should allege the example of
   David in palliation or excuse. This wicked and counterfeit imitation on the
   part of those who follow the powerful impulse of the flesh, instead of being
   guided by the zeal of the Spirit, is always to be held up to condemnation.

   When the Psalmist prays (verse 15) that his enemies may be destroyed for a
   reward of their shame, the meaning is this: As their sole desire has been to
   overwhelm me with shame, in order that, while thus dismayed and confounded,
   they might make me the object of their derision; so let a similar confusion
   fall upon their own heads. In the second clause of the verse he describes
   the nature of this confusion by relating the terms of their wicked
   triumphing, by which they poured contempt upon him while he was so oppressed
   with misery and affliction. We are here taught that, when our enemies shall
   have persecuted us to the uttermost, a recompense is also prepared for them;
   and that God will turn back, and cause to fall upon their own heads, all the
   evil which they had devised against us; and this doctrine ought to act as a
   restraint upon us, that we may behave ourselves compassionately and kindly
   towards our neighbors.
     _________________________________________________________________

   [93] “Mes iniquitez m’ont attrappe, voire en si grand nombre que ne les ay
   peu veoir.” — Fr. “My iniquities have laid hold upon me, even in such vast
   numbers that I cannot see them.”

   [94] “Ou, dit de moy.” — Fr. marg. “Or, who have said concerning me.”

   [95] The word עוז, avon, is derived from עוה, avah, he was crooked, oblique;
   and hence the noun signifies iniquity, depravity, perverseness; but it is
   also put for the punishment due to iniquity. See [3]volume 1, p. 507, note.

   [96] “רצה, retse, be pleased From רצה, ratsah, he wished well, was pleased,
   accepted, excluding any merit as a ground for that acceptance.” — Bythner’s
   Lyra
     _________________________________________________________________

   Psalm 40:16-17

   16. Let all those that seek thee be glad and rejoice in thee: and let those
   that love thy salvation say continually, Jehovah be magnified! 17. But I am
   poor and needy: Jehovah hath regarded me; thou art my help and my deliverer:
   O thou my God! make no delay.


   16. Let all those that seek thee be glad and rejoice in thee. David here
   uses another argument — one which he often adduces elsewhere — in order to
   obtain deliverance; not that it is necessary to allege reasons to persuade
   God, but because it is profitable to confirm our faith by such supports. As,
   then, it is the will of God that he should be known in his gracious
   character, not only of one or two, but generality of all men, whenever he
   vouchsafes deliverance to any of his children, it is a common benefit which
   all the faithful ought to apply to themselves when they see in the person of
   one man in what manner God, who is never inconsistent with himself, will act
   towards all his people. David, therefore, shows that he asks nothing for
   himself individually but what pertains to the whole Church. He prays that
   God would gladden the hearts of all the saints, or afford them all common
   cause of rejoicing: so that, assured of his readiness to help them, they may
   have recourse to him with greater alacrity. Hence we conclude, that, in the
   case of every individual, God gives a proof of his goodness towards us. What
   is added, those that love thy salvation, is also worthy of being observed by
   us. We may infer from this, that our faith is only proved to be genuine when
   we neither expect nor desire preservation otherwise than from God alone.
   Those who devise various ways and means of preservation for themselves in
   this world, despise and reject the salvation which God has taught us to
   expect from him alone. What had been said before, those who seek thee, is to
   the same purpose. If any individual would depend wholly upon God, and desire
   to be saved by his grace, he must renounce every vain hope, and employ all
   his thoughts towards the reception of his strength. Here, again, we must
   observe that two things are contrasted with each other. Formerly David had
   said that the wicked sought his life; now he ascribes to the faithful quite
   a contrary feeling, namely, that they seek God. In like manner he had
   related the reproaches and derision of the ungodly, while they said, Aha,
   aha! and now he introduces the godly speaking very differently, saying, The
   Lord be magnified!

   17. But I am poor and needy. In this concluding clause he mingles prayer
   with thanksgiving, although it may be that he records a request which he had
   made when he was placed in extreme danger. The first clause of the verse
   might be rendered thus: Although I was miserable and poor, God did think
   upon me. As according to the extent in which any one is afflicted, so is he
   despised by the world, we imagine that he is disregarded by God, we must,
   therefore, steadfastly maintain that our miseries in no respect produce on
   the part of God a feeling of weariness towards us, so that it should become
   troublesome to him to aid us. In this way, however, let us rather read the
   clause: When I was miserable and poor, the Lord looked upon my necessity: So
   that by this circumstance he enhances the grace of God. If God anticipate us
   with his goodness, and do not wait till adversity presses upon us, then his
   favor towards us is not so apparent. This comparison, therefore, illustrates
   very clearly the glory of God in the deliverance of David, inasmuch as he
   vouchsafed to stretch forth his hand to a man who was despised and rejected
   of all men, nay, who was destitute of all help and hope. Now, if it was
   necessary that David should have been reduced to this extremity, it is no
   wonder if persons in a more private station are often humbled after this
   manner, that they may feel and acknowledge in good earnest that they have
   been delivered out of despair by the hand of God. The simple and natural
   meaning of the prayer is this, Lord, thou art my help and my deliverer,
   therefore delay not to come to my aid. As it is a foolish thing to approach
   God with a doubtful and wavering mind, the Psalmist takes courage, as he was
   wont to do from his own experience, and persuades himself that the help of
   God, by which he had been hitherto preserved, would not fail him.
     _________________________________________________________________
     _________________________________________________________________

   PSALM 41

   David, while he was severely afflicted by the hand of God, perceived that he
   was unjustly blamed by men who regarded him as one who had already been
   condemned and devoted to eternal destruction. Under this trial he fortifies
   himself by the consolation of hope. At the same time, he complains partly of
   the cruelty, and partly of the treachery, of his enemies. And although he
   recognises the affliction with which he is visited as a just punishment of
   his sins, yet he charges his enemies with cruelty and malice, inasmuch as
   they troubled and afflicted one who had always endeavored to do them good.
   Finally, he records an expression of his gratitude and joy, because he had
   been preserved by the grace of God.

   To the chief musician. A Psalm of David.
     _________________________________________________________________

   Psalm 41:1-3

   1. Blessed is he that judgeth wisely of the poor: [97] Jehovah will deliver
   him [98] in the day of evil. 2. Jehovah will keep him, and preserve him in
   life: he shall be blessed upon the earth; [99] and thou wilt not abandon him
   to the will of his enemies. 3. Jehovah will support [100] him upon the bed
   of sorrow: thou hast turned all his bed in his sickness.


   1. Blessed is he that judgeth wisely of the poor. Interpreters are generally
   of opinion that the exercise of kindness and compassion manifested in taking
   care of the miserable, and helping them, is here commended. Those, however,
   who maintain that the Psalmist here commends the considerate candour of
   those who judge wisely and charitably of men in adversity, form a better
   judgment of his meaning. Indeed, the participle משכיל, maskil, cannot be
   explained in any other way. At the same time, it ought to be observed on
   what account it is that David declares those to be blessed who form a wise
   and prudent judgment concerning the afflictions by which God chastises his
   servants. We have said that he had to contend in his own heart against the
   perverse judgments of foolish and wicked men, because, when affliction was
   pressing heavily upon him, many considered that he had fallen into a
   desperate condition, and was altogether beyond the hope of recovery.
   Doubtless, it happened to him as it did to the holy patriarch Job, whom his
   friends reckoned to be one of the most wicked of men, when they saw God
   treating him with great severity. And certainly it is an error which is by
   far too common among men, to look upon those who are oppressed with
   afflictions as condemned and reprobate. As, on the one hand, the most of
   men, judging of the favor of God from an uncertain and transitory state of
   prosperity, applaud the rich, and those upon whom, as they say, fortune
   smiles; so, on the other hand, they act contemptuously towards the wretched
   and miserable, and foolishly imagine that God hates them, because he does
   not exercise so much forbearance towards them as he does towards the
   reprobate. The error of which we speak, namely, that of judging wrongfully
   and wickedly, is one which has prevailed in all ages of the world. The
   Scriptures in many places plainly and distinctly declare, that God, for
   various reasons, tries the faithful by adversities, at one time to train
   them to patience, at another to subdue the sinful affections of the flesh,
   at another to cleanse, and, as it were, purify them from the remaining
   desires of the flesh, which still dwell within them; sometimes to humble
   them, sometimes to make them an example to others, and at other times to
   stir them up to the contemplation of the divine life. For the most part,
   indeed, we often speak rashly and indiscriminately concerning others, and,
   so to speak, plunge even into the lowest abyss those who labor under
   affliction. To restrain such a rash and unbridled spirit, David says that
   they are blessed who do not suffer themselves, by speaking at random, to
   judge harshly of their neighbors; but, discerning aright the afflictions by
   which they are visited, mitigate, by the wisdom of the Spirit, the severe
   and unjust judgments to which we are naturally so prone. I have just adduced
   as an example the case of Job, whom his friends, when they saw him involved
   in extreme misery, hesitated not to account an outcast, and one whose case
   was altogether hopeless. [101] If any one endued with candour, and possessed
   of a humane disposition, should meet with such a case, he would regard it in
   the exercise of the same discretion which David here commends. As to
   ourselves, being admonished by this testimony of the Holy Spirit, let us
   learn to guard against a too precipitate judgment. We must therefore judge
   prudently of our brethren who are in affliction; that is to say, we must
   hope well of their salvation, lest, if we condemn them unmercifully before
   the time, this unjust severity in the end fall upon our own heads. It ought,
   however, especially to be observed, what indeed I have already noticed, that
   the object which David had in view, when he saw himself, as it were,
   overwhelmed by the malicious and cruel judgments which were expressed
   concerning him, was to fortify himself by this as a ground of consolation,
   lest he should sink under the temptation. If, therefore, at any time Satan
   should endeavor to destroy the foundation of our faith, by the rash and
   presumptuous judgments of men, let us also learn to have recourse to this
   device of wisdom, lest unawares we fall into despair. This is the proper use
   of the doctrine contained in this passage.

   The Lord will deliver him in the day of evil. Some connect these words, in
   the day of evil, with the preceding clause; and the reading thus suggested
   might indeed be admitted; but the distinction which I have followed is
   better adapted to the sense, and is also supported by the Hebrew accent.
   Thus at least the doctrine deducible from these words is susceptible of a
   fuller meaning, namely, that the Lord will deliver the poor in the day of
   his adversity. Some think that David here prays for a blessing in behalf of
   the upright and compassionate; as if he had said, May the Lord himself
   recompense them again for their kindness, if at any time it happen that they
   are grievously afflicted! Others suppose that David here records the
   language of such men from which we may come to the knowledge of their wisdom
   and uprightness. In my opinion, however, both are equally in error in
   reading this clause in the form of a desire or prayer. Whether, indeed,
   David speaks in his own name, or in the name of others, he briefly
   recommends and enjoins the kindness which we ought to exercise towards the
   afflicted; for although God may for a time manifest his displeasure against
   them, yet he will, nevertheless, be gracious to them, so that the issue will
   at length be happier and more joyful than the judgment we might be led to
   form from the present aspect of things. We now see that the sense in which I
   have explained this verse is much more copious and fuller of meaning,
   namely, that we ought to hope for salvation and deliverance from the hand of
   the Lord, even in the day of adversity; for otherwise, no man who had once
   fallen into a state of sorrow and sadness would ever be able to rise again.
   And this I say, because the design of the Holy Spirit in this passage is not
   only to exhort the faithful to be ready in showing kindness towards their
   brethren when they see them in affliction, but also to point out the remedy
   which has been provided for the mitigation of our sorrow, whenever our faith
   is shaken by adversity.

   2. Jehovah will keep him, and preserve him in life. Here David follows out
   the same sentiment expressed in the preceding verse, when he says that the
   Lord will keep the afflicted, whose destruction cruel and unjust men
   represent as inevitable. It is likewise necessary always to bear in mind the
   contrast which is stated between the day of evil and the blessing of
   deliverance. In this verse the expressions denoting restoration to life, and
   blessedness on the earth, are of similar import. By these expressions, David
   means to show that although he had been to all appearance a dead man, yet
   the hope of life both for himself and for all the faithful had not been
   extinguished. There might, it is true, appear some inconsistency in his
   promising himself a happy life in this world, seeing our condition here
   would be miserable indeed if we had not the expectation of a better state in
   the world to come. But the answer to this is, that as many had despaired of
   his recovery, he expressly declares that he will yet be restored to his
   former state, and will continue alive, nay, that in him there will be seen
   manifest tokens of the favor of God. He does not in the least exclude by
   these expressions the hope of a better life after death. What follows
   concerning the bed of sorrow has led some to form a conjecture which, in my
   opinion, is not at all probable. What David says of affliction in general,
   without determining what kind of affliction, they regard as applicable
   exclusively to sickness. But it is no uncommon thing for those who are
   sorrowful and grieved in their minds to throw themselves upon their bed, and
   to seek repose; for the hearts of men are sometimes more distressed by grief
   than by sickness. It is, certainly, highly probable that David was at that
   time afflicted with some very heavy calamity, which might be a token that
   God was not a little displeased with him. In the second clause of the verse
   there is some obscurity. Some understand the expression, turning the bed, in
   the same sense as if God, in order to give some alleviation to his servant
   in the time of trouble, had made his bed and arranged it, as we are wont to
   do to those who are sick, that they may lay themselves more softly. [102]
   Others hold, and, in my opinion, more correctly, that when David was
   restored to health, his bed, which had formerly served him as a sick couch,
   was turned, that is to say, changed. [103] Thus the sense would be, that
   although he now languish in sorrow, whilst the Lord is chastening him and
   training him by means of affliction, yet in a little while he will
   experience relief by the hand of the same God, and thus recover his
   strength.
     _________________________________________________________________

   [97] “C’est, de l’afflige.” — Fr. marg. “That is, the afflicted.”

   [98] “Ascavoir, l’afflige.” — Fr. marg “Namely, the afflicted.”

   [99] “Il prosperera en la terre.” — Fr. “He shall prosper on the earth.”

   [100] “Confortera.” — Fr. Text. “Soulagera.” — Fr. marg. “Will comfort.”

   [101] “Pour un homme reprouve et forclos d’esperance de salut.” — Fr.

   [102] Viewed in this sense, the passage is very beautiful and highly
   consolatory. How refreshing is it in sickness to have the bed turned and
   made anew! and this is the way in which God refreshes and relieves the
   merciful man in his sickness. He acts towards him the part of a kind nurse,
   turning and shaking his whole couch, and thus making it easy and comfortable
   for him.

   [103] “C’est a dire, change.”
     _________________________________________________________________

   Psalm 41:4-6

   4. I have said, O Jehovah! Have mercy upon me: heal my soul, for I have
   sinned against thee. 5. My enemies have spoken evil of me, When shall he
   die, and his name perish? 6. And if he come to see me, he speaketh lies: his
   heart heapeth up iniquity to himself; when he shall have gone forth he will
   tell it.


   4. I have said, O Jehovah! have mercy upon me. By this verse he shows that
   in his adversity he did not seek to soothe his mind by flattery, as the
   greater part of men do, who endeavor to assuage their sorrows by some vain
   consolation. And, certainly, the man who is guided by the Spirit of God
   will, when warned of God by the afflictions with which he is visited,
   frankly acknowledge his sins, and quietly submit to the admonitions of his
   brethren, nay, he will even anticipate them by a voluntary confession. David
   here lays down a mark by which he distinguishes himself from the reprobate
   and wicked, when he tells us that he earnestly entreated that his sin might
   not be laid to his charge, and that he had sought refuge in the mercy of
   God. He indeed requests that some alleviation might be granted to him under
   the affliction which he endured: but he rises to a higher source of relief,
   when he asks that through the forgiveness of his sins he might obtain
   reconciliation to God. Those, as we have said elsewhere, invert the natural
   order of things, who seek a remedy only for the outward miseries under which
   they labor, but all the while neglect the cause of them; acting as a sick
   man would do who sought only to quench his thirst, but never thought of the
   fever under which he labors, and which is the chief cause of his trouble.
   Before David, therefore, speaks at all of the healing of his soul, that is
   to say, of his life [104] he first says, Have mercy upon me: and with this
   we must connect the reason which immediately follows — for I have sinned
   against thee. In saying so, he confesses that God is justly displeased with
   him, and that he can only be restored again to his favor by his sins being
   blotted out. I take the particle כי, ki, in its proper and natural
   signification, and not adversatively, as some would understand it. He asks
   then that God would have mercy upon him because he had sinned. From that
   proceeds the healing of the soul, which he interposes between his prayer and
   confession, as being the effect of the compassion and mercy of God; for
   David expects that as soon as he had obtained forgiveness, he would also
   obtain relief from his affliction.

   5. My enemies have spoken evil of me. To speak is here used in the sense of
   to imprecate. In thus describing the unbecoming conduct of his enemies, he
   seeks, as has been elsewhere said, to induce God to have mercy upon him:
   because the more that God sees his own people cruelly treated, he is so much
   the more disposed mercifully to succor them. Thus David, by his own example,
   stirs up and encourages us to greater confidence in God; because the more
   that our enemies break forth in their cruelty towards us, so much the more
   does it procure for us favor in the sight of God. The terms in which his
   enemies uttered this imprecation show how cruel their hatred had been
   towards him, since it could only be appeased by his destruction, and that,
   too, accompanied with shame and ignominy; for they wished that with his life
   the very remembrance of his name should also be blotted out.

   6. And if he come to see me, he speaketh lies. What is contained in this
   verse relates to his false and treacherous friends. Those who were his
   professed enemies made no secret of their enmity against him, but openly
   persecuted him; and that he has already shown in the preceding verse. In
   addition to this, he now complains that many came to him with professions of
   attachment to him, as if they had been his friends, who, nevertheless,
   afterwards poured forth their malicious ill-will in secret against him.
   Enemies of this sort, who thus cover and conceal their malice, and insinuate
   themselves under the mask of a fair appearance, only for the purpose of
   secretly doing us mischief, are indeed much more to be feared than those who
   openly declare their wicked intentions. Accordingly, having complained of
   his open enemies, he proceeds to speak of his pretended friends, of whom he
   declares that they come to see him with no other design than to speak lies,
   and yet that they are meanwhile devising some deceitful and malicious
   purpose against him, nay, that they are even secretly heaping up iniquity,
   and, so to speak, laying it up in store in their hearts; and then he adds,
   that when they have gone forth from his presence, they manifest their
   hypocrisy and deceitfulness.
     _________________________________________________________________

   [104] “C’est a dire, de sa vie.” — Fr.
     _________________________________________________________________

   Psalm 41:7-9

   7. All they that hate me whisper together against me: they plot mischief
   against me. 8. An evil deed of Belial cleaveth fast to him: and he that
   lieth down shall never be able to rise again. 9. Even the man of my peace,
   in whom I trusted, who eats of my bread, has lifted up the heel against me.


   7. All they that hate me whisper together against me. Here he seems
   generally to include both classes of his enemies; those who sought to
   oppress him in an open manner, and in the character of avowed enemies; and
   those who, under the pretense of friendship, attempted to do the same thing
   by deceit and stratagem. Accordingly, he says that all of them took counsel
   together about his destruction, just as we know that wicked men hold much
   secret consultation respecting their intended deeds of treachery, and
   whisper to one another concerning them. Hence he adds the words to meditate,
   or plot, which he employs to denote their base conspiracies and sinful
   consultations.

   8. An evil deed of Belial cleaved fast to him. From this verse it appears
   that they had thus conspired together for his destruction, on the ground
   that they regarded him as a wicked man, and a person worthy of a thousand
   deaths. The insolence and arrogance which they manifested towards him
   proceeded from the false and wicked judgment which they had formed
   concerning him, and of which he made mention in the beginning of the psalm.
   They say, therefore, that an evil deed of Belial holds him shut up, and, as
   it were, bound fast. This the verb יצוק, yatsuk, properly signifies; but in
   translating the verse I have followed the rendering which is most commonly
   received, reading cleaveth fast to him, etc. This expression is by others
   rendered spreadeth upon him, but this interpretation seems to me to be too
   constrained. As to the word Belial, we have already spoken of it in the
   eighteenth psalm. But as grammarians maintain that it is compounded of בלי,
   beli, and יעל, yaäl, which signify not to rise, the expression, thing of
   Belial, (for so it is literally in the Hebrew,) I understand in this place
   as meaning an extraordinary and hateful crime, which, as we commonly say,
   can never be expiated, and from which there is no possibility of escape;
   unless, perhaps, some would rather refer it to the affliction itself under
   which he labored, as if his enemies had said that he was seized by some
   incurable malady. [105] But whatever may be as to this, his enemies regarded
   it as absolutely certain that God was altogether hostile to him, and would
   never be reconciled towards him, since he was chastising him with so much
   severity. When they add in the following clause, he shall never be able to
   rise again, [106] this clearly shows that they utterly cut off from him all
   hope of recovery. And certainly it was a sore temptation to David, who had
   in himself the testimony of a good conscience, to think that he was regarded
   by men as one who was pursued by the vengeance of God, nay, that they even
   cast him headlong into hell. But it pleased God thus to try his servant,
   that, trusting to the testimony of his own conscience, he should pay no
   regard to what men might say, or be troubled by the reproaches they might
   cast upon him. It was also his design to teach us, by his example, that we
   must seek the reward of our righteousness elsewhere than in this world,
   since we see with what unequal balances the world often sets itself to
   estimate the difference between virtue and vice.

   9. Even the man of my peace. As the very height of all his miseries, David
   here declares that he had found the same treachery in some one, or, indeed,
   in many of his greatest friends. For the change of number is very frequent
   in the Hebrew language, so that he may speak of several individuals as if
   they were only one person. Thus the meaning would be: Not only the common
   people, or strangers of whom I had no knowledge or acquaintance, but my
   greatest friends, nay, even those with whom I was most intimate, and those
   of my own household, whom I admitted to eat and drink with me at my table,
   vaunt themselves reproachfully against me. Among the Hebrews, the
   expression, men of peace, denotes their kinsfolk and connections; but it was
   a much closer alliance, and one which ought to have secured a stricter
   observance of the laws of friendship, to eat the bread of David in company
   with himself: for it is as if he had employed the appellation, My companion.
   [107] If, however, any would rather understand it of some particular traitor
   than of several persons, I have no objection to it. To lift up the heel is,
   in my opinion, to be understood metaphorically, and signifies to rise up
   disdainfully against a man who is afflicted and cast down. [108] Others
   explain the expression by to lay wait secretly; but the former
   interpretation is more appropriate, That the wicked, seeing that David was
   placed in embarrassed circumstances, or already prostrated in the dust, took
   occasion from this to assail him indirectly indeed, but, nevertheless,
   always with insolence; a thing which usually happens among people of a
   wicked and servile disposition. Christ, in quoting this passage, (John
   13:18,) applies it to the person of Judas. And certainly we ought to
   understand that, although David speaks of himself in this psalm, yet he
   speaks not as a common and private person, but as one who represented the
   person of Christ, inasmuch as he was, as it were, the example after which
   the whole Church should be conformed — a point well entitled to our
   attention, in order that each of us may prepare himself for the same
   condition. It was necessary that what was begun in David should be fully
   accomplished in Christ; and, therefore, it must of necessity come to pass,
   that the same thing should be fulfilled in each of his members, namely, that
   they should not only suffer from external violence and force, but also from
   internal foes, ever ready to betray them, even as Paul declares that the
   Church shall be assailed, not only by “fightings without,” but also by
   “fears within,” (2 Corinthians 7:5.)
     _________________________________________________________________

   [105] There seems some difficulty as to what is meant by the words לעיעל,
   debar beliyaäl They are literally a word of Belial But word in Hebrew is
   often used for a thing or matter, Exodus 18:16; Deuteronomy 17:4; 1 Kings
   14:13. And Belial is used by the Hebrews to designate any detestable
   wickedness. Thus the original words bring out the meaning which Calvin fixes
   upon them; and in the same sense they are understood by several critics. Dr
   Geddes reads “a lawless deed;” and he explains the expression as referring
   to “David’s sin in the case of Uriah; which his enemies now assign as the
   cause of his present calamity; as if they had said, ‘This sin hath at length
   overtaken him,’ etc.” Horsley reads, “Some cursed thing presseth heavily
   upon him;” and by “some cursed thing” he understands “the crime which they
   supposed to be the cause of the divine judgment upon him.” Fry reads, “Some
   hellish crime cleaveth unto him.” Cresswell adopts the interpretation of M.
   Flaminius: “They say, Some load of iniquity presses upon him, (or clings to
   him,) so that from the place where he lieth he will rise no more.” But there
   is another sense which the words will bear. The Septuagint reads, “logos
   paranomos;” the Vulgate, “a wicked word;” the Chaldee, “a perverse word;”
   the Syriac, “a word of iniquity;” and the Arabic, “words contrary to law;”
   and so the expression may mean a grievous slander or calumny. This is the
   sense in which it is understood by Hammond. “And this,” says he, “is said to
   cleave to him on whom it is fastened; it being the nature of calumnies, when
   strongly affixed on any, to cleave fast, and leave some evil mark behind
   them: “Calumniare fortiter, aliquid hoerebit.” In our vulgar version it is
   “an evil disease.” And דבר, debar, no doubt sometimes signifies a plague or
   pestilence According to this rendering, the sense will be, he is smitten
   with an evil disease on account of his crimes, from which he will never
   recover.

   [106] So Hammond reads with our English version, Now that he lieth he shall
   rise again no more, and thinks that this is a proverbial phrase which was in
   use among the Hebrews, and which was applied to any sort of ruin, as well as
   to that which is effected by bodily disease. “The calumniator,” he observes,
   “may destroy and ruin as well as the pestilence; and from him was David’s
   danger most frequently, and not from a pestilential disease.”

   [107] “Mon compagnon ordinaire, et qui estoit a pot et a feu avec moy, ainsi
   qu’on dit en commun proverbe.” — Fr. “My usual companion, and one who,
   according to the common proverb, had bed and board with me.”

   [108] “Hath lifted against me his heel; i.e. hath spurned me, hath kicked at
   me, as a vicious beast of burden does, hath insulted me in my misery. Comp.
   Psalm 36:11.” — Cresswell.
     _________________________________________________________________

   Psalm 41:10-13

   10. Do thou, O Jehovah! have mercy upon me: raise me up, and I will
   recompense them. 11. By this I know that I have been acceptable to thee,
   because my enemy doth not triumph over me. 12. And as for me, thou wilt
   uphold me in my integrity, [109] and establish me before thy face for ever.
   13. Blessed be Jehovah, the God of Israel, for ever and ever. Amen and Amen.


   10 Do thou, O Jehovah I have mercy upon me. From a consideration of the
   wrongful cruelty of his enemies, he again takes encouragement to pray. And
   there is included in what he says a tacit contrast between God and men; as
   if he had said, Since there is to be found no aid or help in the world, but
   as, on the contrary, a strange degree of cruelty, or secret malice, every
   where prevails, be thou, at least, O Lord! pleased to succor me by thy
   mercy. This is the course which ought to be pursued by all the afflicted,
   whom the world unjustly persecutes; that is to say, they ought not only to
   occupy themselves in bewailing the wrongs which are done them, but they
   ought also to commend their cause to God: and the more Satan endeavors to
   overthrow their faith, and to distract their thoughts, the more should they
   fix their minds attentively on God alone. In using such language, the
   Psalmist again ascribes his restoration to the mercy of God as its cause.
   What he says in the concluding clause of the verse of taking vengeance seems
   harsh and unaccountable. If he confessed truly and from the heart, in the
   preceding part of the psalm, that God was just in thus afflicting him, why
   does he not extend forgiveness to others, as he desires that forgiveness
   should be granted to himself? Surely it were a shameful abuse of the grace
   of God, if, after having been restored and pardoned by him, we should refuse
   to follow his example in showing mercy. Besides, it would have been a
   feeling far removed from that of humility or kindness, for David, even while
   he was yet in the midst of death, to have desired revenge. But here two
   things are to be taken into account: First, David was not as one of the
   common people, but a king appointed by God, and invested with authority;
   and, secondly, It is not from an impulse of the flesh, but in virtue of the
   nature of his office, that he is led to denounce against his enemies the
   punishment which they had merited. If, then, each individual
   indiscriminately, in taking vengeance upon his enemies, should allege the
   example of David in his own defense, it is necessary, first, to take into
   account the difference which subsists between us and David, by reason of the
   circumstances and position in which he was placed by God; [110] and,
   secondly, it is necessary to ascertain whether the same zeal which was in
   him reigns also in us, or rather, whether we are directed and governed by
   the same divine Spirit. David, being king, was entitled, in virtue of his
   royal authority, to execute the vengeance of God against the wicked; but as
   to us our hands are tied. In the second place, As he represented the person
   of Christ, so he cherished in his heart pure and holy affections: and hence
   it is, that, in speaking as he does in this verse, he indulged not his own
   angry spirit, but fulfilled faithfully the duties of the station to which he
   had been called of God. In short, in acting thus, he executed the righteous
   judgment of God, just in the same way as it is lawful for us to pray that
   the Lord himself would take vengeance upon the ungodly; for, as we are not
   armed with the power of the sword, it is our duty to have recourse to the
   heavenly Judge. At the same time, in beseeching him to show himself our
   guardian and defender, by taking vengeance on our enemies, we must do so in
   a calm and composed state of mind, and exercise a watchful care lest we
   should give too loose reins to our desires, by casting off the rule
   prescribed by the Spirit. As to David, the duties of his station required
   that he should employ means for subduing the rebellious, and that he should
   be truly the minister of God in inflicting punishment upon all the wicked.

   11 By this I know that I have been acceptable to thee David now proceeds to
   the exercise of thanksgiving; unless, indeed, by altering the tense of the
   verb, we would rather with some read this verse in connection with the
   preceding, in this way: In this I shall know that thou favorest me, if thou
   suffer not my enemies to triumph over me; but it suits much better to
   understand it as an expression of joy on account of some deliverance which
   God had vouchsafed to him. After having offered up his prayers, he now
   ascribes his deliverance to God, and speaks of it as a manifest and singular
   benefit he had received from him. It might, however, be asked, whether it is
   a sufficiently sure method of our coming to the knowledge of God’s love
   towards us, that he does not suffer our enemies to triumph over us? for it
   will often happen, that a man is delivered from danger, whom, nevertheless,
   God does not regard with pleasure; and, besides, the good-will of God
   towards us is known chiefly from his word, and not simply by experience. The
   answer to this is easy: David was not destitute of faith, but for the
   confirmation of it he took advantage of the helps which God had afterwards
   added to his word. In speaking thus, he seems to refer not only to the favor
   and good-will which God bears to all the faithful in common, but to the
   special favor which God had conferred upon him in choosing him to be king;
   as if he had said, Now, Lord, I am more and more confirmed in the belief
   that thou hast vouchsafed to adopt me to be the first-born among the kings
   of the earth. Thus he extends to the whole state of the realm the help of
   God, by means of which he had been delivered from some particular calamity.

   12 And as for me, thou wilt uphold me in my integrity Some expound the
   clause thus: That, as David followed after uprightness, God had stretched
   out the hand to him. But this interpretation does not agree very well with a
   preceding sentence, in which he acknowledged that he had been justly
   punished by God. The calamity which had befallen him exposed him to the
   insult and derision of his enemies; but it is not likely that they were the
   authors of it: and hence, it would have been out of place to have adduced
   his integrity for this purpose, because the Lord is said to have respect to
   our integrity, when he defends us against our enemies, and delivers us from
   the outrage of men. We must therefore seek another meaning. The Hebrew word
   which we have rendered integrity might be referred to the body as well as
   the mind, thus: I shall continue sound, because thou wilt preserve and
   establish me. He seems, however, to extend the favor of God still farther;
   as if he had said, that he had been assisted not only once by his hand, but
   that, during the whole course of the period he had enjoyed prosperity, he
   had always been upheld in safety by the power of God. If any would rather
   understand by this term the piety and sincere disposition for which David
   was distinguished, — and this meaning would be very suitable, — it will not
   follow from this that David boasts of his past life, but only that he
   declares that, when brought to the test, or in the midst of the conflict,
   even although Satan and wicked men endeavored to shake his faith, he had not
   turned aside from the fear of God. By these words, then, he bears testimony
   to his patience, because, when sorely vexed and tormented, he had not
   forsaken the path of uprightness. If this meaning should be adopted, it must
   be observed, that this benefit, namely, that David continued invincible, and
   boldly sustained these assaults of temptation, is immediately after ascribed
   to God, and that for the future, David looked for preservation by no other
   means than by the sustaining power of God. If the language should be
   understood as referring to his external condition, this will be found to
   suit equally well the scope of the passage, and the meaning will be this,
   That God will never cease to manifest his favor, until he has preserved his
   servants in safety, even to the end. As to the form of expression, that God
   establishes them before his face, this is said of those whom he defends and
   preserves in such a manner, that he shows by evident tokens the paternal
   care which he exercises over them; as, on the other hand, when he seems to
   have forgotten his own people, he is said to hide his face from them.

   13 Blessed be Jehovah, the God of Israel, for ever and ever [111] Here the
   Psalmist confirms and repeats the expression of thanksgiving contained in a
   preceding verse. By calling God expressly the God of Israel, he testifies
   that he cherished in his heart a deep and thorough impression of the
   covenant which God had made with the Fathers; because it was the source from
   which his deliverance proceeded. The term amen is repeated twice, to express
   the greater vehemence, and that all the godly might be the more effectually
   stirred up to praise God.
     _________________________________________________________________

   [109] Or soundness.

   [110] “Pour raison de la condition et estat qu’il avoit de Dieu.” — Fr.

   [111] The Hebrew Psalter is divided into five books. This is the end of the
   first book. The second ends with the 72d psalm, the third with the 89th, the
   fourth with the 106th, and the fifth with the 150th. It is worthy of remark,
   that each of these five books solemnly concludes with a distinct ascription
   of praise to God; only no distinct doxology appears at the end of the fifth
   book, probably because the last psalm throughout is a psalm of praise. The
   Jewish writers affirm that this form of benediction was added by the person
   who collected and distributed The Psalms into their present state. How
   ancient this division is, cannot now be clearly ascertained. Jerome, in his
   Epistle to Marcella, and Epiphanius, speak of The Psalms as having been
   divided by the Hebrews into five books; but when this division was made,
   they do not inform us. The forms of ascription of praise, added at the end
   of each of the five books, are in the Septuagint version, from which we may
   conclude that this distribution had been made before that version was
   executed. It was probably made by Ezra, after the return of the Jews from
   Babylon to their own country, and the establishment of the worship of God in
   the new temple; and it was perhaps made in imitation of a similar
   distribution of the books of Moses. In making this division of the Hebrew
   Psalter, regard appears to have been paid to the subject-matter of the
   psalms.
     _________________________________________________________________
     _________________________________________________________________

   PSALM 42

   In the first place, David shows that when he was forced to flee by reason of
   the cruelty of Saul, and was living in a state of exile, what most of all
   grieved him was, that he was deprived of the opportunity of access to the
   sanctuary; for he preferred the service of God to every earthly advantage.
   In the second place, he shows that being tempted with despair, he had in
   this respect a very difficult contest to sustain. In order to strengthen his
   hope, he also introduces prayer and meditation on the grace of God. Last of
   all, he again makes mention of the inward conflict which he had with the
   sorrow which he experienced.

   To the chief musician. A lesson of instruction to the sons of Korah.

   The name of David is not expressly mentioned in the inscription of this
   psalm. Many conjecture that the sons of Korah were the authors of it. This,
   I think, is not at all probable. As it is composed in the person of David,
   who, it is well known, was endued above all others with the spirit of
   prophecy, who will believe that it was written and composed for him by
   another person? He was the teacher generally of the whole Church, and a
   distinguished instrument of the Spirit. He had already delivered to the
   company of the Levites, of whom the sons of Korah formed a part, other
   psalms to be sung by them. What need, then, had he to borrow their help, or
   to have recourse to their assistance in a matter which he was much better
   able of himself to execute than they were? To me, therefore, it seems more
   probable, that the sons of Korah are here mentioned because this psalm was
   committed as a precious treasure to be preserved by them, as we know that
   out of the number of the singers, some were chosen and appointed to be
   keepers of the psalms. That there is no mention made of David’s name does
   not of itself involve any difficulty, since we see the same omission in
   other psalms, of which there is, notwithstanding, the strongest grounds for
   concluding that he was the author. As to the word משכיל, maskil, I have
   already made some remarks upon it in the thirty-second psalm. This word, it
   is true, is sometimes found in the inscription of other psalms besides those
   in which David declares that he had been subjected to the chastening rod of
   God. It is, however, to be observed, that it is properly applied to
   chastisements, since the design of them is to instruct the children of God,
   when they do not sufficiently profit from doctrine. As to the particular
   time of the composition of this psalm, expositors are not altogether agreed.
   Some suppose that David here complains of his calamity, when he was expelled
   from the throne by his son Absalom. But I am rather disposed to entertain a
   different opinion, founded, if I mistake not, upon good reasons. The
   rebellion of Absalom was very soon suppressed, so that it did not long
   prevent David from approaching the sanctuary. And yet, the lamentation which
   he here makes refers expressly to a long state of exile, under which he had
   languished, and, as it were, pined away with grief. It is not the sorrow
   merely of a few days which he describes in the third verse; nay, the scope
   of the entire composition will clearly show that he had languished for a
   long time in the wretched condition of which he speaks. It has been alleged
   as an argument against referring this psalm to the reign of Saul, that the
   ark of the covenant was neglected during his reign, so that it is not very
   likely that David at that time conducted the stated choral services in the
   sanctuary; but this argument is not very conclusive: for although Saul only
   worshipped God as a mere matter of form, yet he was unwilling to be regarded
   in any other light than as a devout man. And as to David, he has shown in
   other parts of his writings with what diligence he frequented the holy
   assemblies, and more especially on festival days. Certainly, these words
   which we shall meet with in Psalm 55:14, “We walked unto the house of God in
   company,” relate to the time of Saul.
     _________________________________________________________________

   Psalm 42:1-3

   1. As the hart crieth [112] for the fountains of water, so my soul crieth
   after thee, O Jehovah! 2. My soul hath thirsted for God, even for the living
   God: when shall I come to appear before the face of God? 3. My tears have
   been my bread day and night, while they say daily to me, Where is thy God?


   1. As the hart crieth for the fountains of water, etc The meaning of these
   two verses simply is, that David preferred to all the enjoyments, riches,
   pleasures, and honors of this world, the opportunity of access to the
   sanctuary, that in this way he might cherish and strengthen his faith and
   piety by the exercises prescribed in the Law. When he says that he cried for
   the living God, we are not to understand it merely in the sense of a burning
   love and desire towards God: but we ought to remember in what manner it is
   that, God allures us to himself, and by what means he raises our minds
   upwards. He does not enjoin us to ascend forthwith into heaven, but,
   consulting our weakness, he descends to us. David, then, considering that
   the way of access was shut against him, cried to God, because he was
   excluded from the outward service of the sanctuary, which is the sacred bond
   of intercourse with God. I do not mean to say that the observance of
   external ceremonies can of itself bring us into favor with God, but they are
   religious exercises which we cannot bear to want by reason of our infirmity.
   David, therefore, being excluded from the sanctuary, is no less grieved than
   if he had been separated from God himself. He did not, it is true, cease in
   the meantime to direct his prayers towards heaven, and even to the sanctuary
   itself; but conscious of his own infirmity, he was specially grieved that
   the way by which the faithful obtained access to God was shut against him.
   This is an example which may well suffice to put to shame the arrogance of
   those who without concern can bear to be deprived of those means, [113] or
   rather, who proudly despise them, as if it were in their power to ascend to
   heaven in a moment’s flight; nay, as if they surpassed David in zeal and
   alacrity of mind. We must not, however, imagine that the prophet suffered
   himself to rest in earthly elements, [114] but only that he made use of them
   as a ladder, by which he might ascend to God, finding that he had not wings
   with which to fly thither. The similitude which he takes from a hart is
   designed to express the extreme ardor of his desire. The sense in which some
   explain this is, that the waters are eagerly sought by the harts, that they
   may recover from fatigue; but this, perhaps, is too limited. I admit that if
   the hunter pursue the stag, and the dogs also follow hard after it, when it
   comes to a river it gathers new strength by plunging into it. But we know
   also that at certain seasons of the year, harts, with an almost incredible
   desire, and more intensely than could proceed from mere thirst, seek after
   water; and although I would not contend for it, yet I think this is referred
   to by the prophet here.

   The second verse illustrates more clearly what I have already said, that
   David does not simply speak of the presence of God, but of the presence of
   God in connection with certain symbols; for he sets before himself the
   tabernacle, the altar, the sacrifices, and other ceremonies by which God had
   testified that he would be near his people; and that it behoved the
   faithful, in seeking to approach God, to begin by those things. Not that
   they should continue attached to them, but that they should, by the help of
   these signs and outward means, seek to behold the glory of God, which of
   itself is hidden from the sight. Accordingly, when we see the marks of the
   divine presence engraven on the word, or on external symbols, we can say
   with David that there is the face of God, provided we come with pure hearts
   to seek him in a spiritual manner. But when we imagine God to be present
   otherwise than he has revealed himself in his word, and the sacred
   institutions of his worship, or when we form any gross or earthly conception
   of his heavenly majesty, we are only inventing for ourselves visionary
   representations, which disfigure the glory of God, and turn his truth into a
   lie.

   3. My tears have been my bread Here the Psalmist mentions another sharp
   piercing shaft with which the wicked and malevolent grievously wounded his
   heart. There can be no doubt that Satan made use of such means as these to
   fan the flame that consumed him with grief. “What,” we may suppose that
   adversary to say, “wouldst thou have? Seest thou not that God hath cast thee
   off? For certainly he desires to be worshipped in the tabernacle, to which
   you have now no opportunity of access, and from which you are as it were
   banished.” These were violent assaults, and enough to have overturned the
   faith of this holy man, unless, supported by the power of the Spirit in a
   more than ordinary degree, he had made a strong and vigorous resistance. It
   is evident that his feelings had been really and strongly affected. We may
   be often agitated, and yet not to such an extent as to abstain from eating
   and drinking; but when a man voluntarily abstains from food, and indulges so
   much in weeping, that he daily neglects his ordinary meals, and is
   continually overwhelmed in sorrow, it is obvious that he is troubled in no
   light degree; but that he is wounded severely, and even to the heart. [115]
   Now, David says, that he did not experience greater relief in any thing
   whatever than from weeping; and, therefore, he gave himself up to it, just
   in the same manner as men take pleasure and enjoyment in eating; and this he
   says had been the case every day, and not only for a short time. Let us,
   therefore, whenever the ungodly triumph over us in our miseries, and
   spitefully taunt us that God is against us, never forget that it is Satan
   who moves them to speak in this manner, in order to overthrow our faith; and
   that, therefore, it is not time for us to take our ease, or to yield to
   indifference, when a war so dangerous is waged against us. There is still
   another reason which ought to inspire us with such feelings, and it is this,
   that the name of God is held up to scorn by the ungodly; for they cannot
   scoff at our faith without greatly reproaching him. If, then, we are not
   altogether insensible, we must in such circumstances be affected with the
   deepest sorrow.
     _________________________________________________________________

   [112] Horsley also reads, “crieth.” In the Hebrew it is “brayeth.” In Hebrew
   there are distinct words to mark the peculiar cries of the hart, the bear,
   the lion, the zebra, the wolf, the horse, the dog, the cow, and the sheep.
   The distressing cry of the hart seems to be here expressed. Being naturally
   of a hot and sanguine constitution, it suffers much from thirst in the
   Oriental regions. When in want of water, and unable to find it, it makes a
   mournful noise, and eagerly seeks the cooling river; and especially when
   pursued over the dry and parched wilderness by the hunter, it seeks the
   stream of water with intense desire, and braying plunges into it with
   eagerness, as soon as it has reached its wished-for banks, at once to quench
   its thirst and escape its deadly pursuers. It is the female hart which is
   here meant, as “brayeth” is feminine, and as the reading of the LXX. also
   shows, which is, hē elsphos

   [113] “Qui ne soucient pas beaucoup d’estre privez de ces moyens.” — Fr.

   [114] “C’est assavoir, es ceremonies externes commandees en la Loy.” — Fr.
   marg. “That is to say, in the external ceremonies commanded by the Law.”

   [115] “Mais qu’il est naure a bon escient et jusques au bout.” — Fr.
     _________________________________________________________________

   Psalm 42:4-6

   4. When I remember these things, [116] I pour out my soul within me, because
   I had gone in company with them, [literally in number,] leading them even to
   the house of God, with the voice of joy and praise, even the multitude
   dancing for joy. [117] 5. O my soul! why art thou cast down? and why art
   thou disquieted within me? Wait thou upon God: for I shall yet praise him
   for the helps [or salvations] of his countenance. 6. O my God! my soul is
   cast down within me, when I remember thee from the land of Jordan and of
   Hermonim, [or, and from the Hermons,] from the hill Mizar.


   4. When I remember these things This verse is somewhat obscure, on account
   of the variation of the tenses in the Hebrew. And yet I have no doubt that
   the true and natural sense is, that David, when he called to remembrance his
   former condition, experienced so much the greater sadness by comparing it
   with his present condition. The remembrance, I say, of the past had no small
   influence in aggravating his misery, from the thought that he, who had
   formerly acted the part of a leader and standard-bearer in conducting others
   to the holy assemblies, should now be debarred from access to the temple. We
   know that those who have been accustomed to suffering from their childhood
   become insensible to it, and the very continuance of misery produces in us a
   certain degree of callousness, so that we cease to think of it, or to regard
   it as anything unusual. It is different with those who have not been so
   accustomed to it. And, therefore, it is no wonder if David, who had been not
   one of the common people, but who had lately occupied a chief place among
   the princes, and had been leader of the foremost ranks among the faithful,
   should be more grievously disquieted, when he saw himself utterly cast off,
   and not admitted to a place even among the lowest. Accordingly, I connect
   the demonstrative pronoun these with the declaration which follows, namely,
   that he remembered how he had been accustomed to mingle in the company of
   the godly, and to lead them to the house of God. To pour out the soul is
   taken metaphorically by some for to give utterance to his grief; others are
   of opinion, that it signifies to rejoice greatly, or, as we commonly speak,
   to be melted or dissolved in joy It appears to me that David rather means to
   say, that his affections were, as it were, melted within him, whether it
   were from joy or sorrow. As the soul of man sustains him, so long as it
   keeps its energies collected, so also it sinks within him, and, as it were,
   vanishes away, when any of the affections, by excessive indulgence, gains
   the ascendancy. [118] Accordingly, he is said to pour out his soul, who is
   so excited, that his affections lose their vigor, and begin to flow out.
   David’s language implies, that his soul melted and fainted within him by the
   greatness of his sorrow, when he thought of the condition from which he had
   fallen. If any would rather understand it of joy, the language will admit of
   such an illustration as this: Formerly I took such a delight in walking
   foremost in the ranks of the people, and leading them in procession to the
   sanctuary, that my heart melted within me for joy, and I was quite
   transported with it: if, therefore, I should again be restored to the same
   happy condition, all my feelings would be ravished with the same delight. I
   have, however, already stated what appeared to me to be the best exposition.
   We must not suppose that David had been overwhelmed with the sorrow of the
   world; but, as in his present misery he discerned the wrath of God, he
   sorrowed after a godly sort, because, by his own fault, he had provoked the
   displeasure of God against him. And, even without touching this reason of
   his sorrow, we see the source from which it proceeded. Even when afflicted
   by so many personal privations, he is nevertheless grieved only for the
   sanctuary, thereby showing that it would have been less distressing to him
   to have been deprived of life, than to continue in a state of exile from the
   presence of God. And, indeed, the way in which we ought to regulate all our
   affections is this, That, on the one hand, our joy may have respect to the
   paternal love and favor of God towards us, and that, on the other, the only
   cause of our grief may arise from feeling that he is angry with us. This is
   the “godly sorrow” of which Paul speaks, 2 Corinthians 7:10. By the term
   number, which in the Hebrew is called סך, sach, David, I have no doubt,
   intended ranks, or companies in procession; for when they went to the
   tabernacle on the holy days, they went not in confusion or in crowds, but
   walked in regular order, (Luke 2:44.)

   5 O my soul! why art thou cast down? From this it appears that David
   contended strongly against his sorrow, lest he should yield to temptation:
   but what we ought chiefly to observe is, that he had experienced a strong
   and bitter contest before he obtained the victory over it; or we might
   rather say, that he was not delivered from it after one alarming assault,
   but was often called upon to enter into new scenes of conflict. It need not
   excite our wonder that he was so much disquieted and cast down, since he
   could not discern any sign of the divine favor towards him. But David here
   represents himself as if he formed two opposing parties. In so far as in the
   exercise of faith he relied upon the promises of God, being armed with the
   Spirit of invincible fortitude, he set himself, in opposition to the
   affections of his flesh, to restrain and subdue them; and, at the same time,
   he rebuked his own cowardice and imbecility of heart. Moreover, although he
   carried on war against the devil and the world, yet he does not enter into
   open and direct conflict with them, but rather regards himself as the enemy
   against whom he desires chiefly to contend. And doubtless the best way to
   overcome Satan is, not to go out of ourselves, but to maintain an internal
   conflict against he desires of our own hearts. It ought, however, to be
   observed, that David confesses that his soul was cast down within him: for
   when our infirmities rise up in vast array, and, like the waves of the sea,
   are ready to overwhelm us, our faith seems to us to fail, and, in
   consequence we are so overcome by mere fear, that we lack courage, and are
   afraid to enter into the conflict. Whenever, therefore, such a state of
   indifference and faint-heartedness shall seize upon us, let us remember,
   that to govern and subdue the desires of their hearts, and especially to
   contend against the feelings of distrust which are natural to all, is a
   conflict to which the godly are not unfrequently called. But here there are
   two evils specified, which, however apparently different, yet assail our
   hearts at the same time; the one is discouragement, and the other
   disquietude When we are quite downcast, we are not free of a feeling of
   disquietude, which leads us to murmur and complain. The remedy to both of
   them is here added, hope in God, which alone inspires our minds, in the
   first place, with confidence in the midst of the greatest troubles; and,
   secondly, by the exercise of patience, preserves them in peace. In what
   follows, David very well expresses the power and nature of hope by these
   words, I shall yet praise him; for it has the effect of elevating our
   thoughts to the contemplation of the grace of God, when it is hidden from
   our view. By the term yet, he confesses that for the present, and in so far
   as the praises of God are concerned, his mouth is stopped, seeing he is
   oppressed and shut up on all sides. This, however, does not prevent him from
   extending his hope to some future distant period; and, in order to escape
   from his present sorrow, and, as it were, get beyond its reach, he promises
   himself what as yet there was no appearance of obtaining. Nor is this an
   imaginary expectation produced by a fanciful mind; but, relying upon the
   promises of God, he not only encourages himself to cherish good hope, but
   also promises himself certain deliverance. We can only be competent
   witnesses to our brethren of the grace of God when, in the first place, we
   have borne testimony to it to our own hearts. What follows, The helps of his
   countenance, may be differently expounded. Commentators, for the most art,
   supply the word for: so that, according to this view, David here expresses
   the matter or cause of thanksgiving — that yet he would give praise or
   thanks to God for the help of his countenance This interpretation I readily
   admit. At the same time, the sense will not be inappropriate if we read the
   terms separately, thus: helps or salvations are from the countenance of God;
   for as soon as he is pleased to look upon his people he sets them in safety.
   The countenance of God is taken for the manifestation of his favor. His
   countenance then appears serene and gracious to us; as, on the contrary,
   adversity, like the intervening clouds, darkens or obscures its benign
   aspect.

   6. O my God! my soul is cast down within me. If we suppose that this verse
   requires no supplement, then it will consist of two distinct and separate
   sentences. Literally it may be read thus: O my God! my soul is cast down
   within me, therefore will I remember thee, etc. But the greater number of
   expositors render the word על-כן, al-ken, by forasmuch as, or because, so
   that it is employed to express the reason of what is contained in the
   preceding clause. And certainly it would be very appropriate in this sense,
   That as often as David, from the land of Jordan, in which he now lay hid as
   an exile, set himself to think of the sanctuary, his sorrow was so much the
   more increased. If, however, any would rather, as I have already observed,
   distinguish this verse into two parts, it must be understood as meaning that
   David thought of God in his exile, not to nourish his grief, but to assuage
   it. He did not act the part of those who find no relief in their afflictions
   but in forgetting God; for although wounded by his hand, he, nevertheless,
   failed not to acknowledge him to be his physician. Accordingly, the import
   of the whole verse will be this, I am now living in a state of exile,
   banished from the temple, and seem to be an alien from the household of God;
   but this will not prevent me from regarding him, and having recourse to him.
   I am now deprived of the accustomed sacrifices, of which I stand much in
   need, but he has not taken from me his word. As, however, the first
   interpretation is the one more generally received, and this also seems to be
   added by way of exposition, it is better not to depart from it. David then
   complains that his soul was oppressed with sorrow, because he saw himself
   cast out of the Church of God. At the same time, there is in these words a
   tacit contrast; [119] as if he had said, It is not the desire to be restored
   to my wife, or my house, or any of my possessions, which grieves me so much
   as the distressing consideration, that I now find myself prevented from
   taking part in the service of God. We ought to learn from this, that
   although we are deprived of the helps which God has appointed for the
   edification of our faith and piety, it is, nevertheless, our duty to be
   diligent in stirring up our minds, that we may never suffer ourselves to be
   forgetful of God. But, above all, this is to be observed, that as in the
   preceding verse we have seen David contending courageously against his own
   affections, so now we here see by what means he steadfastly maintained his
   ground. He did this by having recourse to the help of God, and taking refuge
   in it as in a holy sanctuary. And, assuredly, if meditation upon the
   promises of God do not lead us to prayer, it will not have sufficient power
   to sustain and confirm us. Unless God impart strength to us, how shall we be
   able to subdue the many evil thoughts which constantly arise in our minds?
   The soul of man serves the purpose, as it were, of a workshop to Satan in
   which to forge a thousand methods of despair. And, therefore, it is not
   without reason that David, after a severe conflict with himself, has
   recourse to prayer, and calls upon God as the witness of his sorrow. By the
   land of Jordan is to be understood that part of the country which, in
   respect of Judea, was beyond the river of that name. This appears still more
   clearly from the word Hermonim or Hermons. Hermon was a mountainous
   district, which extended to a considerable distance; and because it had
   several tops, was called in the plural number Hermonim. [120]

   Perhaps David also has purposely made use of the plural number on account of
   the fear by which he was forced frequently to change his place of abode, and
   wander hither and thither. As to the word Mizar, some suppose that it was
   not the proper name of a mountain, and therefore translate it little,
   supposing that there is here an indirect comparison of the Hermons with the
   mountain of Sion, as if David meant to say that Sion, which was
   comparatively a small hill, was greater in his estimation than the lofty
   Hermons; but it appears to me that this would be a constrained
   interpretation.
     _________________________________________________________________

   [116] “Things” is a supplement. Boothroyd prefers reading “these times.”

   [117] In this verse, there is evidently a reference to the festive religious
   solemnities of the Jews, in which singing and dancing were used. These also
   formed an eminent part of the religious rites of the ancient Greeks and
   other heathen nations. Among the Greeks at the present day, it is the
   practice for a lady of distinction to lead the dance, and to be followed by
   a troop of young females, who imitate her steps, and if she sings, make up
   the chorus. This serves to throw light on the description given of Miriam,
   when she “took a timbrel in her hand, and all the women went out after her
   with timbrels and dances,” (Exodus 15:20.) She led the dance; they followed
   and imitated her steps. When David “danced before the Lord” at the bringing
   up of the ark, “with shouting and with the sound of the trumpet,” it is
   probable that he was accompanied by others whom he led in the dance, (2
   Samuel 6:15, 16.) To this practice there is evidently an allusion in this
   passage; and the allusion greatly enhances its beauty.

   [118] “Car ainsi que l’ame de l’homme le soustient tandis qu’elle conserve
   sa vigueur et la tient comme amasse, aussi elle se fond, et par maniere de
   dire, s’esvanouit quand quelque affection desmesuree vient a y dominer.” —
   Fr.

   [119] “C’est a dire, consideration d’autres choses a l’opposite.” — Fr.
   marg. “That is to say, the consideration of other things quite opposite.”

   [120] Just as we say the Alps and the Appenines. The Hermons formed part of
   the ridge of the high hills called Antilibanus. The sources of the Jordan
   are in the vicinity. Davidson reads, “From the land of Jordan, even of the
   Hermons; the two espressions signifying the same district.” — Sacred
   Hermeneutics, p. 667.
     _________________________________________________________________

   Psalm 42:7-8

   7. Depth calleth unto depth [121] at the noise of thy waterspouts: [122] all
   thy waves and thy floods have passed over me. 8. Jehovah will command his
   loving-kindness by day: and by night his song shall be with me; and prayer
   to the God of my life.


   7. Depth calleth unto depth These words express the grievousness, as well as
   the number and long continuance, of the miseries which he suffered; as if he
   had said, I am oppressed not only with one kind of misery, but various kinds
   of distress return one after another, so that there seems to be neither end
   nor measure to them. In the first place, by the term depth, he shows that
   the temptations by which he was assailed were such, that they might well be
   compared to gulfs in the sea; then he complains of their long continuance,
   which he describes by the very appropriate figure, that his temptations cry
   out from a distance, and call to one another. In the second part of the
   verse, he continues the same metaphor, when he says, that all the waves and
   floods of God have passed over his head By this he means that he had been
   overwhelmed, and as it were swallowed up by the accumulation of afflictions.
   It ought, however, to be observed, that he designates the cruelty of Saul,
   and his other enemies, floods of God, that in all our adversities we may
   always remember to humble ourselves under the mighty hand of God which
   afflicts us. But it is of importance to go beyond this, and to consider,
   that if it should please God to rain with violence upon us, as soon as he
   shall have opened his sluices or waterspouts, there will be no termination
   to our miseries till he is appeased; for he has in his power means
   marvellous and unknown for executing his vengeance against us. Thus, when
   once his anger is kindled against us, there will be not only one depth to
   swallow us up, but depth will call unto depth. And as the insensibility of
   men is such, that they do not stand in awe of the threatenings of God, to
   the degree in which they ought, whenever mention is made of his vengeance,
   let us recall this verse to our recollection.

   8. Jehovah will command his loving-kindness by day The verb here used is of
   the future tense; but I do not deny that, according to the Hebrew idiom, it
   might be rendered in the past tense, as some do who think that David here
   enumerates the benefits which he had formerly received from God, in order by
   contrast to add greater force to the complaint which he makes of his present
   sad and miserable condition; as if he had said, How comes it to pass that
   God, who formerly manifested so much kindness towards me, having as it were
   changed his mind, now deals towards me with great severity? But as there is
   no sufficient reason for changing the tense of the verb, and as the other
   interpretation seems more in accordance with the scope of the text, let us
   adhere to it. I do not, indeed, positively deny, that for the strengthening
   of his faith, David calls to memory the benefits which he had already
   experienced from God; but I think that he here promises himself deliverance
   in future, though it be as yet hidden from him. I have, therefore, no desire
   to raise any discussion regarding the verb, whether it should be taken in
   the future or in the past tense, provided only it be fully admitted that the
   argument of David is to this effect: Why should I not expect that God will
   be merciful to me, so that in the day-time his loving-kindness may be
   manifested towards me, and by night upon my bed a song of joy be with me?
   He, no doubt, places this ground of comfort in opposition to the sorrow
   which he might well apprehend from the dreadful tokens of the divine
   displeasure, which he has enumerated in the preceding verse. The prayer of
   which he speaks in the end of the verse is not to be understood as the
   prayer of an afflicted or sorrowful man; but it comprehends an expression of
   the delight which is experienced when God, by manifesting his favor to us,
   gives us free access into his presence. And, therefore, he also calls him
   the God of his life, because from the knowledge of this arises cheerfulness
   of heart.
     _________________________________________________________________

   [121] “Un abysme crie a l’autre abysme.” — Fr. “One depth crieth to another
   depth.”

   [122] “A waterspout is a large tube or cylinder formed of clouds, by means
   of the electric fluid, the base being uppermost, and the point let down
   perpendicularly from the clouds. It has a particular kind of circular motion
   at the point; and being hollow within attracts vast quantities of water;
   which it frequently pours down in torrents on the earth or the sea. So great
   is the quantity of water, and so sudden and precipitate the fall, that if it
   happen to break on a vessel, it shatters it to pieces, and sinks it in an
   instant. Those waterspouts which Dr Shaw saw in the Mediterranean, he
   informs us, “seemed to be so many cylinders of water falling down from the
   clouds;” and he states, that they “are more frequent near the capes of
   Latikea, Greego, and Carmel, than in any other part of the Mediterranean.”
   — (Travels, p. 333.) “These are all places,” as Harmer observes, “on the
   coast of Syria, and the last of them every body knows in Judea, it being a
   place rendered famous by the prayers of the prophet Elijah. The Jews then
   could not be ignorant of what happened on their coasts; and David must have
   known of these dangers of the sea, if he had not actually seen some of
   them.” — (Observations, volume 3, p. 222.) In the description of a violent
   and dangerous storm at sea, by which he here portrays his great distress, he
   would, therefore, naturally draw his imagery from these awful phenomena,
   which were of frequent occurrence on the Jewish coasts.
     _________________________________________________________________

   Psalm 42:9-11

   9. I will say to God my rock, Why hast thou forgotten me? Why go I mourning
   because of the oppression of the enemy? 10. It is as a wound [123] in my
   bones when my enemies reproach me, saying to me daily, Where is thy God? 11.
   O my soul! why art thou cast down? and why art thou disquieted within me?
   Hope in God; for I shall yet praise him, the helps [or salvations] of my
   countenance, and my God.


   9. I will say to God my rock If we read the preceding verse in the past
   tense, the meaning of this verse will be, Since God has, in this way,
   heretofore shown himself so kind towards me, I will pray to him now with so
   much the greater confidence: for the experience which I have had of his
   goodness will inspire me with courage. But if the preceding verse is
   rendered in the future tense, David, in this verse, combines the prayer
   which it contains with the reflections which faith led him to make. And,
   surely, whoever, from a persuasion of the paternal love of God, anticipates
   for himself the same favor which David has just described, will also be
   induced from his example to pray for it with greater confidence. The
   meaning, then, will be this: Since I expect that God will be favorable to
   me, inasmuch as by day he manifests his favor towards me, and continues to
   do this, so that even by night I have occasion to praise him, I will bewail
   the more frankly my miseries before him, saying, O Lord! my rock, why hast
   thou forgotten me? In making such a complaint, the faithful are not to be
   understood as meaning that God has utterly rejected them: for if they did
   not believe that they were under his care and protection, it were in vain
   for them to call upon him. But they speak in this manner according to the
   sense of the flesh. This forgetfulness, then, relates both to outward
   appearance, and to the disquietude by which the faithful are troubled
   according to the flesh, although, in the meantime, they rest assured by
   faith that God regards them, and will not be deaf to their request.

   10 It is as a slaughter in my bones. This verse is somewhat involved in
   point of expression; but as to the meaning of it there is no obscurity.
   David here affirms that the grief which he experienced from the reproaches
   of his enemies, wounded him in no degree less than if they had pierced
   through his bones. The word ברצה, beretsach, signifies killing; and,
   therefore, I have retained this idea in the translation of it. And yet I do
   not condemn the opinion of those who render it a slaughtering sword. [124]
   There is here a difference as to the reading, arising from the great
   similarity which there is between the two letters ב, beth, and כ, caph, the
   mark of similitude. As the letter ב beth, is often superfluous, I would
   rather be disposed, in a doubtful matter like this, to omit it altogether.
   But as I have said, the sense is perfectly plain, except that interpreters
   do not seem to take this sufficiently into their consideration, that by the
   terms my bones, the bitterness of grief is referred to; for we feel much
   more acutely any injury which is done to the bones, than if a sword should
   pierce the bowels, or the other parts of the body which are soft and
   yielding. Nor should the children of God regard this similitude as
   hyperbolical; and if one should wonder why David took so sorely to heart the
   derision of his enemies, he only manifests in this his own insensibility.
   For of all the bitter evils which befall us, there is nothing which can
   inflict upon us a severer wound than to see the wicked tear in pieces the
   majesty of God, and endeavor to destroy and overturn our faith. The doctrine
   taught by Paul, (Galatians 4:24,) concerning the persecution of Ishmael, is
   well known. Many consider his childish jesting as of little moment, but as
   it tended to this effect, that the covenant of God should be esteemed as a
   thing of no value, it is on that account, according to the judgment of the
   Holy Spirit, to be accounted a most cruel persecution. David, therefore,
   with much propriety, compares to a slaughtering sword, which penetrates even
   within the bones and marrow, the derision of his enemies, by which he saw
   his own faith and the word of God trampled under foot. And would to God that
   all who boast themselves of being his children would learn to bear their
   private wrongs more patiently, and to manifest the same vehement zeal for
   which David is here distinguished, when their faith is assailed to the
   dishonor of God, and when the word also which gives them life is included in
   the same reproach!

   11 O my soul! why art thou cast down? This repetition shows us that David
   had not so completely overcome his temptations in one encounter, or by one
   extraordinary effort, as to render it unnecessary for him to enter anew into
   the same conflict. By this example, therefore, we are admonished, that
   although Satan, by his assaults, often subjects us to a renewal of the same
   trouble, we ought not to lose our courage, or allow ourselves to be cast
   down. The latter part of this verse differs from the fifth verse in one
   word, while in every other respect they agree. In the fifth verse, it is the
   helps of His countenance, but here we have the relative pronoun of the first
   person, thus, The helps of My countenance Perhaps in this place, the letter
   w, vau, which in the Hebrew language denotes the third person, is wanting.
   Still, as all the other versions agree in the reading which I have adopted,
   [125] David might, without any absurdity, call God by this designation, The
   helps or salvations of My countenance, inasmuch as he looked with confidence
   for a deliverance, manifest and certain, as if God should appear in a
   visible manner as his defender, and the protector of his welfare. There can,
   however, be no doubt, that in this place the term helps or salvations is to
   be viewed as an epithet applied to God; for immediately after it follows,
   and my God
     _________________________________________________________________

   [123] “Ou, tuerie.” — Fr. marg. “Or, slaughter.”

   [124] The original word רצח retsach, is constantly used in prose for a
   homicide, or murderer, being derived from the verb רצח ratsach, which
   signifies to slay, to murder; and although it is not used in any other
   passage for a sword, “it may,” as Horsley observes, “very naturally, in
   poetry, be applied to the instrument of slaughter, the sword.” In support of
   this view, he refers to a passage in one of the tragedies of Sophocles, in
   which Ajax calls his sword, upon which he is about to fall, O sphageus which
   gives the literal rendering of the Hebrew רצח, retsach, murderer Horsley’s
   rendering is, “While the sword is in my bones.”

   [125] All the ancient versions, with the exception of the Chaldee, read both
   in this and the fifth verse, “my countenance.” Hammond thinks that as these
   words are the burden of this and the following psalm, and as the meaning of
   the other words of the sentence in which they occur is the same in the
   different verses, it is not improbable that the old reading in both places
   may have been “my countenance.”
     _________________________________________________________________
     _________________________________________________________________

   PSALM 43

   This psalm is very similar to the preceding. [126] David, who probably was
   the author of it, being chased and driven out of his country by the unjust
   violence and tyranny of his enemies, calls upon God for vengeance, and
   encourages himself to hope for restoration.
     _________________________________________________________________

   Psalm 43:1-5

   1. Judge me, O God! and plead my cause: deliver me from the cruel [or
   unmerciful] nation, free me from the deceitful and wicked man. 2. For thou
   art the God of my strength; why art thou estranged from me? why go I sad
   because of the oppression of the enemy? 3. Send forth thy light and thy
   truth, let them direct me, let them conduct me to thy holy hill, and to thy
   tabernacles. 4. And I will go to the altar of God, to God my exceeding joy,
   [literally the joy of my rejoicing:] and I will praise thee upon the harp, O
   God! my God. 5. O my soul! why art thou cast down? and why art thou
   disquieted within me? for I will yet praise him who is the help of my
   countenance, and my God.


   1 Judge me, O God! David, in the first place, complains of the extreme
   cruelty of his enemies; but in the verses which immediately follow, he shows
   that there was nothing which he felt to be more grievous, than to be
   deprived of the opportunity of access to the sanctuary. We have an evidence
   of his enjoying the testimony of a good conscience in this, that he commends
   the defense of his cause to God. The term judge, which he first makes use
   of, is nothing else than to undertake the defense of one’s cause; and he
   expresses his meaning more clearly by adding, plead my cause The substance
   and object of his prayer, indeed, were, that he might be delivered from the
   wicked and malicious men by whom he was undeservedly persecuted. But as it
   is to the miserable and guiltless, who are wrongfully afflicted, that God
   promises his help, David, in the first place, submits himself to be examined
   by him, that, having discovered and thoroughly proved the rectitude of his
   cause, he may at length grant him aid. And as it is a most cheering source
   of consolation for us to find that God disdains not to take cognisance of
   our cause, so also, it is vain for us to expect that he will avenge the
   injuries and wrongs which are done to us, unless our own integrity be so
   manifest as to induce him to be favorable to us against our adversaries. By
   the unmerciful nation is to be understood the whole company of David’s
   enemies, who were cruel, and destitute of all the feelings of humanity. What
   follows, concerning the deceitful and wicked man, might indeed be applied to
   Saul; but it seems rather to be a form of speech in which, by enallage, the
   singular number is used for the plural.

   2 For thou art the God of my strength This verse differs very little from
   the ninth verse of the preceding psalm, and the difference consists more in
   words than in matter. Setting as a shield against temptation the fact, that
   he had experienced the power of God to be present with him, he complains
   that his life is spent in mourning, because he sees himself as it were
   abandoned to the will of his enemies. He considered it absolutely certain
   that his enemies had no power to do him harm except in so far as the Lord
   permitted them; and therefore he asks, as if it were something altogether
   unaccountable, how it happened that his enemies prevailed against him whilst
   he was under the assured protection and guardianship of God. From this he
   gathers courage to pray, that God would be pleased again to manifest his
   favor, which he seemed to have hid from him for a time. The term light is to
   be understood as denoting favor; for as adversities not only obscure the
   face of God, but also overcast the heavens, as it were, with clouds and
   fogs, so also, when we enjoy the divine blessing which makes rich, it is
   like the cheerful light of a serene day shining around us; or rather the
   light of life, dispelling all that thick obscurity which overwhelmed us in
   sorrow. By this word the Psalmist intimates two things; first, that all our
   miseries arise from no other source than this, that God withdraws from us
   the tokens of his paternal love; and, secondly, that as soon as he is
   pleased to manifest towards us his serene and gracious countenance,
   deliverance and salvation also arise to us. He adds truth, because he
   expected this light only from the promises of God. The unbelieving desire
   the favor of God, but they do not raise their eyes to his light; for the
   natural disposition of man always tends towards the earth, unless his mind
   and all his feelings are raised up on high by the word of God. In order,
   then, to encourage himself in the hope of obtaining the grace of God, David
   rests with confidence in this, that God, who is true, and cannot deceive
   any, has promised to assist his servants. We must therefore explain the
   sentence thus: Send forth thy light, that it may be a token and testimony of
   thy truth, or that it may really and effectually prove that thou art
   faithful and free from all deceit in thy promises. The knowledge of the
   divine favor, it is true, must be sought for in the Word of God; nor has
   faith any other foundation on which it can rest with security except his
   word; but when God stretches out his hand to help us, the experience of this
   is no small confirmation both of the word and of faith. David declares what
   was the chief object of his desire, and what end he had in view in seeking
   deliverance from his calamities, when he says, Let them direct me, and lead
   me to thy holy hill. As the chief cause of his sorrow consisted in his being
   banished from the congregation of the godly, so he places the height of all
   his enjoyments in this, that he might be at liberty to take part in the
   exercises of religion, and to worship God in the sanctuary. Tacitly, indeed,
   David makes a vow of thanksgiving to God; but there can be no doubt, that by
   these words he intimates, that the end which he had in view in seeking
   deliverance from his afflictions was, that as formerly he might be at
   liberty to return to the sanctuary, from which he was driven by the tyranny
   of his enemies. And it deserves to be particularly noticed, that although he
   had been deprived of his wife, spoiled of his goods, his house, and all his
   other earthly comforts, yet he always felt such an ardent desire to come to
   the temple, that he forgot almost every thing else. But it is enough for me
   at present briefly to notice this, as in the preceding psalm I have treated
   at greater length of this holy desire of David, which ought to be imitated
   by all the faithful. [127] Still, however, it might be asked, How it is that
   mention is here made of Mount Sion, which was not appointed to the service
   of God till after the death of Saul? The only solution of this difficulty
   which I can give is, that David, composing this psalm at an after period of
   his life, employs, in accordance with the revelation which had subsequently
   been given to him, language which otherwise he would have used more
   generally in speaking only of the tabernacle, and without at all specifying
   the place. [128] In this I see no inconsistency.

   4. And I will go to the altar of God. Here he promises to God a solemn
   sacrifice, in commemoration of the deliverance which he should obtain from
   him; for he speaks not only of the daily or ordinary service, but in making
   mention of the altar on which it was customary to offer the peace-offerings,
   he expresses the token of gratitude and thanksgiving of which I have spoken.
   For this reason, also, he calls God the God of his joy, because, being
   delivered from sorrow, and restored to a state of joy, he resolves to
   acknowledge openly so great a benefit. And he calls him the joy of his
   rejoicing, that he may the more illustriously set forth the grace of his
   deliverance. The second word in the genitive is added by way of an epithet,
   and by it he signifies that his heart had been filled with joy of no common
   kind, when God restored him, contrary to the expectation of all. As to the
   fifth verse, I have already treated of it sufficiently in the preceding
   psalm, and therefore deem it superfluous to speak of it here.
     _________________________________________________________________

   [127] “Laquelle tous fideles doyvent ensuyvre.” — Fr.

   [128] “Sans specifier le lieu.” — Fr.
     _________________________________________________________________

   [126] This and the preceding psalm have been considered by the greater
   number of critics as having originally formed only one psalm, and they make
   but one in forty-six MSS. The similarity of the style, sentiment, and
   metrical structure, and the occurrence of the intercalary verse at verses
   5th and 10th of Psalm 42, and verse 5th of Psalm 43, confirm this opinion.
   “The fact, indeed,” says Williams, “is self evident, and easily accounted
   for. The Jewish choristers having, on some occasion, found the anthem too
   long, have divided it for their own conveniency, (no uncommon thing among
   choristers,) and, being once divided, it was ignorantly supposed it ought to
   be so divided.”
     _________________________________________________________________

   PSALM 44

   This psalm is divided into three principal parts. In the beginning of it the
   faithful record the infinite mercy of God towards his people, and the many
   tokens by which he had testified his fatherly love towards them. Then they
   complain that they do not now find that God is favorable towards them, as he
   had formerly been towards their fathers. In the third place, they refer to
   the covenant which God had made with Abraham, and declare that they have
   kept it with all faithfulness, notwithstanding the sore afflictions to which
   they had been subjected. At the same time, they complain that they are
   cruelly persecuted for no other cause but for having continued steadfastly
   in the pure worship of God. In the end, a prayer is added, that God would
   not forget the wrongful oppression of his servants, which especially tends
   to bring dishonor and reproach upon religion.

   To the chief musician of the sons of Korah, giving instruction.

   It is uncertain who was the author of this psalm; but it is clearly manifest
   that it was composed rather by any other person than by David. The
   complaints and lamentations which it contains may be appropriately referred
   to that miserable and calamitous period in which the outrageous tyranny of
   Antiochus destroyed and wasted every thing. [129] Some, indeed, may be
   disposed to apply it more generally; for after the return of the Jews from
   the captivity of Babylon, they were scarcely ever free from severe
   afflictions. Such a view, doubtless, would not be applicable to the time of
   David, under whose reign the Church enjoyed prosperity, It may be, too, that
   during the time of their captivity in Babylon, some one of the prophets
   composed this complaint in name of all the people. It is, however, at the
   same time to be observed, that the state of the Church, such as it was to be
   after the appearance of Christ, is here described. Paul, in Romans 8:36, as
   we shall afterwards see in its proper place, did not understand this psalm
   as a description of the state of the Church in one age only, but he warns
   us, that Christians are appointed to the same afflictions, and should not
   expect that their condition on earth, even to the end of the world, will be
   different from what God has made known to us, as it were by way of example,
   in the case of the Jews after their return from captivity. Christ, it is
   true, afterwards appeared as the Redeemer of the Church. He did not however
   appear, that the flesh should luxuriate in ease upon the earth, but rather
   that we should wage war under the banner of the cross, until we are received
   into the rest of the heavenly kingdom. As to the meaning of the word משכיל,
   maskil, it has been already elsewhere explained. It is sometimes found in
   the inscription of psalms whose subject is cheerful; but it is more commonly
   used when the subject treated of is distressing; for it is a singular means
   of leading us to profit by the instruction of the Lord, when, by subduing
   the obduracy of our hearts, he brings us under his yoke.
     _________________________________________________________________

   Psalm 44:1-3

   1. O God! we have heard with our ears, our fathers have declared to us, the
   work which thou hast done in their days, even in the days of old. 2. Thou
   hast expelled the heathen [or nations [130] ] with thy hand, and planted
   them [131] thou hast wasted the peoples [132] and multiplied them, [or made
   them [133] to spread.] 3. For they got not possession of the land by their
   own sword, and their own arm did not save them, but thy right hand, and thy
   arm, and the light of thy countenance, because thou hadst a favor for them.


   1. O God! we have heard with our ears. The people of God here recount the
   goodness which he had formerly manifested towards their fathers, that, by
   showing the great dissimilarity of their own condition, they may induce God
   to alleviate their miseries. They begin by declaring that they speak not of
   things unknown or doubtful, but that they related events, the truth of which
   was authenticated by unexceptionable witnesses. The expression, We have
   heard with our ears, is not to be considered as a redundant form of speech,
   but one of great weight. It is designed to point out that the grace of God
   towards their fathers was so renowned, that no doubt could be entertained
   respecting it. They add, that their knowledge of these things was handed
   down from age to age by those who witnessed them. It is not meant that their
   fathers, who had been brought up out of Egypt, had, a thousand and five
   hundred years after, declared to their posterity the benefits God had
   conferred upon them. The import of the language is, that not only the first
   deliverance, but that also the various other works which God had wrought
   from time to time in behalf of his people, had come down, as it were, from
   hand to hand, in an uninterrupted series, even to the latest age. As,
   therefore, those who, after the lapse of many ages, became witnesses and
   heralds of the grace which God had exercised towards this people, spake upon
   the report of the first generation, the faithful are warranted in saying, as
   they here do, that their fathers have declared to them that which they
   certainly knew, because the knowledge of it had not been lost by reason of
   its antiquity, but was continually preserved by the remembrance of it from
   the fathers to the children. The sum of the whole is, that God had
   manifested his goodness towards the children of Abraham, not only for ten or
   twenty years, but that ever since he had received them into his favor, he
   had never ceased to bestow upon them continued tokens of his grace.

   2. Thou hast expelled the heathen with thy hand. This is an illustration of
   the preceding verse: for the inspired writer had not yet expressly referred
   to that work of God, the fame of which had been preserved by their fathers.
   He therefore now adds, that God with his own hand expelled the heathen, in
   order to plant in their room the children of Abraham: and that he wasted and
   destroyed them, that he might increase and multiply the seed of Abraham. He
   compares the ancient inhabitants of the land of Canaan to trees; for, from
   long continued possession of the country, they had, as it were, taken root
   in it. The sudden change, therefore, which had happened to them, was as if a
   man plucked up trees by the roots to plant others in their stead. But as it
   would not have been enough for God’s ancient people to have been planted at
   first in the country, another metaphor is here added, by which the faithful
   testify that the blessing of God had caused this chosen people to increase
   and multiply, even as a tree, extending it roots and its branches far and
   wide, gains still greater strength in the place where it has been planted.
   Besides, it is necessary to observe for what purpose it is that the faithful
   here magnify this manifestation of the grace of God. It often happens that
   our own hearts suggest to us grounds of despair, when we begin to conclude
   that God has rejected us, because he does not continue to bestow upon us the
   same benefits which in his goodness he vouchsafed to our fathers. But it
   were altogether inconsistent, that the faithful here disposing their hearts
   for prayer, should allow such an obstacle to prevent them from exercising
   the confidence which is proper in prayer. I freely admit, that the more we
   think of the benefits which God has bestowed upon others, the greater is the
   grief which we experience when he does not relieve us in our adversities.
   But faith directs us to another conclusion, namely, that we should assuredly
   believe that we shall also in due time experience some relief, since God
   continues unchangeably the same. There can be no reason to doubt, that the
   faithful now call to remembrance the things which God had formerly done for
   the welfare of his Church, with the view of inspiring their minds with
   stronger hope, as we have seen them acting in a similar manner in the
   beginning of the twenty-second psalm. They do not simply state the
   comparison, which would tend to draw a line of separation between those who
   have in former times been preserved by the power of God, and those who now
   labored and groaned under afflictions; but they rather set forth the
   covenant of God as the bond of holy alliance between them and their fathers,
   that they might conclude from this, that whatever amount of goodness the
   Church had at any time experienced in God pertained also to them. At first,
   indeed, they use the language of complaint, asking why it is that the course
   of God’s fatherly favor towards his people is, as it were, interrupted; but
   straightway they correct their mistake, and take courage from a new
   consideration — the consideration that God, who had adopted them as well as
   their fathers, is faithful and immutable. It is, however, no great wonder if
   the faithful, even in prayer, have in their hearts divers and conflicting
   affections. But the Holy Spirit, who dwells in them, by assuaging the
   violence of their sorrow, pacifies all their complaints and leads them
   patiently and cordially to obey. Moreover, when they here say that their
   fathers have declared to them the deliverances which God had accomplished in
   behalf of his Church, what the fathers did in this respect corresponds with
   the precept of the law, by which the fathers were commanded to teach their
   children. And all the faithful ought to reflect that the same charge is
   enjoined upon them by God even to this day. He communicates to them the
   doctrine of salvation, and commits it to their charge for this purpose —
   that they may transmit it to their posterity, and, as much as in them lies,
   endeavor to extend its authority, that his worship may be preserved from age
   to age.

   3 For they got not possession of the land by their own sword. Here the
   sacred writer confirms by contrast what he has just said; for if they
   obtained not possession of the land by their own power and skill, it follows
   that they were planted in it by the hand of another. The multitude of men
   who went out of Egypt was very great; but not being trained to the art of
   war, and accustomed only to servile works, they would soon have been
   defeated by their enemies, who far excelled them in numbers and strength. In
   short, there were not wanting evident signs by which the people were made to
   know as well their own weakness as the power of God; so that it was their
   bounden duty to confess that the land was not conquered by their own sword,
   and also, that it was the hand of God which had preserved them. The
   Psalmist, not content with mentioning thy right hand, adds, thy arm, to
   amplify the matter, and give greater weight to his discourse, that we may
   know that they were preserved in a wonderful manner, and not by any ordinary
   means. The light of thy countenance is here taken, as in other places, for
   the manifestation of the divine favor. As, on the one hand, when God is
   afflicting us severely, he seems to frown upon us, and to overshadow his
   face with thick clouds; so, on the other, when the Israelites, sustained by
   his power, overthrew their enemies without any great difficulty, and pursued
   them in every direction far and near, it is said, that then they beheld the
   face of God serene and placid, just as if he had manifested himself in a
   visible manner near them. Here it is necessary to observe the mode of
   reasoning which the prophet employs, when he argues that it is by the free
   gift of God that the people obtained the land in heritage, seeing they had
   not acquired it by their own power. We then truly begin to yield to God what
   belongs to him, when we consider how worthless our own strength is. And
   certainly, the reason why men, as it were through disdain, conceal and
   forget the benefits which God has conferred on them, must be owing to a
   delusive imagination, which leads them to arrogate somewhat to themselves as
   properly their own. The best means, therefore, of cherishing in us
   habitually a spirit of gratitude towards God, is to expel from our minds
   this foolish opinion of our own ability. There is still in the concluding
   part of the verse another expression, which contains a more illustrious
   testimony to the grace of God, when the Psalmist resolves the whole into the
   good pleasure of God: Thou hadst a favor for them. The prophet does not
   suppose any worthiness in the person of Abraham, nor imagine any desert in
   his posterity, on account of which God dealt so bountifully with them, but
   ascribes the whole to the good pleasure of God. His words seem to be taken
   from the solemn declaration of Moses,

   “The Lord did not set his love upon you, nor choose you, because ye were
   more in number than any people; (for ye were the fewest of all people;) but
   because the Lord loved you,” (Deuteronomy 7:7, 8.)

   Special mention is here made of the land of Canaan; but the prophet has
   stated the general principle why it was that God vouchsafed to reckon that
   people for his flock and peculiar heritage. And certainly, the source and
   origin of the Church is the free love of God; and whatever benefits he
   bestows upon his Church, they all proceed from the same source. The reason,
   therefore, why we are gathered into the Church, and are nourished and
   defended by the hand of God, is only to be sought in God. Nor does the
   Psalmist here treat of the general benevolence of God, which extends to the
   whole human race; but he discourses of the difference which exists between
   the elect and the rest of the world; and the cause of this difference is
   here referred to the mere good pleasure of God.
     _________________________________________________________________

   [130] That is, the Canaanites.

   [131] “Ascavoir, nos peres.” — Fr. marg. “Namely, our fathers.” Israel is
   here compared to a vine planted in the promised land. See Exodus 15:17;
   Isaiah 5:1-7. See also Psalm 80:8, where this elegant figure is carried out
   with remarkable force and beauty of language.

   [132] The Canaanites.

   [133] “Ascavoir, nos peres.” — Fr. marg. “That is, our fathers.” The reading
   in our English version is, “and cast them out,” namely, the heathen. But
   Calvin’s rendering seems to be more suitable to the genius of the Hebrew
   poetry, and it also agrees with the meaning of the original. “The whole
   metaphor,” says Dr Geddes, “is taken from the vine, or some other luxuriant
   tree. In our common version, ‘and cast them out,’ the parallelism is lost,
   and the beauty of the sentence disappears.” The Hebrew verb here used is
   generally applied to the germination of plants, or to the shooting and
   spreading forth of branches. God caused his chosen people to spread abroad,
   to cast or shoot forth like the branches of a vine.
     _________________________________________________________________

   Psalm 44:4-8

   4. Thou, even thou, art my King, [134] O God! command [or ordain]
   deliverances for Jacob. 5. Through thee we have pushed [or smitten] with the
   horn our adversaries: in thy name we have trampled under foot those that
   rose u, against us. 6. For I will not trust in my bow, and my sword will not
   save me. 7. Surely thou hast saved us from our enemies, and hast put to
   shame those that hated us. 8. In God we will boast all the day, and confess
   thy name for ever. Selah.


   4. Thou, even thou, art my King, O God! In this verse the faithful express
   still more plainly what I have already alluded to a little before, namely,
   that the goodness of God was not only apparent in the deliverance of his
   people, but also flowed upon them in continued succession from age to age;
   and therefore it is said, Thou, even thou, art my King In my judgment, the
   demonstrative pronoun הוא, hu, imports as much as if the prophet had put
   together a long series of the benefits of God after the first deliverance;
   so that it might appear, that God, who had once been the deliverer of his
   people, did not show himself otherwise towards their posterity: unless,
   perhaps, it might be considered as emphatic, and employed for the purpose of
   asserting the thing stated the more strongly, namely, that the faithful
   praise God alone as the guardian of their welfare to the exclusion of all
   others, and the renunciation of aid from any other quarter. Hence they also
   present the prayer, that God would ordain and send forth new deliverances to
   his people; for, as he has in his power innumerable means of preservation
   and deliverance, he is said to appoint and send forth deliverances as his
   messengers wherever it seems good to him.

   5. Through thee we have pushed, or smitten, with the horn our adversaries.
   [135] The prophet here declares in what respect God had manifested himself
   to be the King of this people. He did so by investing them with such
   strength and power, that all their enemies stood in fear of them. The
   similitude, taken from bulls, which he here uses, tends to show, that they
   had been endued with more than human strength, by which they were enabled to
   assail, overturn, and trample under foot, every thing which opposed them. In
   God, and in the name of God, are of the same import, only the latter
   expression denotes, that the people had been victorious, because they fought
   under the authority and direction of God. It ought to be observed, that what
   they had spoken before concerning their fathers, they now apply to
   themselves, because they still formed a part of the same body of the Church.

   And they do this expressly to inspire themselves with confidence and
   courage, for had they separated themselves from their fathers, this
   distinction would, in a certain sense, have interrupted the course of God’s
   grace, so that it would have ceased to flow down upon them. But now, since
   they confess that whatever God had conferred upon their fathers he had
   bestowed upon them, they may boldly desire him to continue his work. At the
   same time, it ought to be observed again in this place, that, as I have
   stated a little before, the reason why they ascribe their victories wholly
   to God is, that they were unable to arrive at such a consummation by their
   own sword or their own bow. When we are led to consider how great is our own
   weakness, and how worthless we are without God, this contrast much more
   clearly illustrates the grace of God. They again declare, (verse 7,) that
   they were saved by the power of God, and that he also had chased away and
   put to shame their enemies.

   8. In God we will boast [136] all the day This is the conclusion of the
   first part of the psalm. To express the meaning in a few words, they
   acknowledge, that in all ages the goodness of God had been so great towards
   the children of Abraham, that it furnished them with continual matter of
   thanksgiving. As if the thing were still present to their view, they
   acknowledge that, without ceasing, they ought to give praise to God, because
   they had flourished and triumphed, not merely for one age, or a short period
   of time, but because they had continued to do so successively from age to
   age, [137] for whatever prosperity had befallen them, they ascribe it to the
   grace of God. And, certainly, it is then that men experience from the
   prosperity which befalls them, a holy and a well-regulated joy, when it
   bursts forth in the praises of God. [138] Let us then, in the first place,
   bear in mind that this verse relates to the time of joy and prosperity in
   which God manifested his favor towards his people; secondly, that the
   faithful here manifest that they are not ungrateful, inasmuch as, having
   laid aside all vain boasting, they confess that all the victories by which
   they had become great and renowned proceeded from God, and that it was by
   his power alone that they had hitherto continued to exist, and had been
   preserved in safety; and, thirdly, that it was not only once or twice that
   matter of joy had been afforded them, but that this existed for a long time,
   inasmuch as God had manifested towards them, during a long and uninterrupted
   period, divers proofs and tokens of his paternal favor, so that the
   continuance, and, so to speak, the long experience they had had of it, ought
   to have been the means of confirming their hope.
     _________________________________________________________________

   [134] Geddes reads, “Our King” “The Hebrew,” says he, “has my King; but as
   the Psalmist speaks in the name of his nation, the plural number is
   preferable in English, as in numerous other instances.” “The speaker
   throughout the psalm,” says Walford, “is the Church, which accounts for the
   use of both the singular and plural numbers in different parts.”

   [135] The allusion is to the pushing, striking, or butting of oxen and other
   animals with their horns, and means to vanquish or subdue, (Deuteronomy
   33:17; 1 Kings 22:11; Daniel 8:4.) “Literally,” says Dr Adam Clarke, “We
   will toss them in the air with our horn; a metaphor taken from an ox or bull
   tossing the dogs into the air which attack him.”

   [136] Hammond reads, “We have praised God.” He considers the preposition ב,
   beth, prefixed to the name of God, as a pleonasm.

   [137] “Mais que la chose a continue, d’aage en aage.” — Fr.

   [138] “Quand d’icelle ils entrent a rendre louanges a Dieu.” — Fr. “When
   from it they are led to give praise to God.”
     _________________________________________________________________

   Psalm 44:9-14

   9. Nevertheless thou hast abhorred us, [139] and put us to shame: and thou
   goest not forth with our armies. 10. Thou hast made us to turn back from the
   enemy: and they that hate us have made of us a spoil for themselves. 11.
   Thou hast given us as sheep for food: and thou hast scattered us among the
   heathen. 12. Thou hast sold thy people, and not become rich, [140] and thou
   hast not increased the price of them. 13. Thou hast made us a reproach to
   our neighbors, a scorn and derision to them that are round about us. 14.
   Thou hast made us a byword among the heathen, and a nodding of the head
   among the people.


   9. Nevertheless thou hast abhorred us Here follows a complaint, in which
   they bewail their present miseries and extreme calamity. There is here
   described such a change as showed not only that God had ceased to exercise
   towards them his accustomed favor, but also, that he was openly adverse and
   hostile to his people. First, they complain that they have been rejected as
   through hatred, for such is the proper import of the word זנחת, zanachta,
   which, along with others, I have translated abhorred If, however, any would
   rather translate it to forget, or to be cast off, I have no great objection
   to it. They next add, that they had been put to shame, namely, because it
   must necessarily follow that every thing should go ill with them when
   deprived of the protection of God. This they declare immediately after, when
   they say, that God no longer goes forth with their armies — goes forth as
   their leader or standard-bearer when they go forth to war.

   10. Thou hast made us to turn back from the enemy. Here the people of God
   still further complain, that he had made them to flee before their enemies,
   and had given them up as a prey to be devoured by them. As the saints firmly
   believe that men are strong and valiant only in so far as God upholds them
   by his secret power, they also conclude, that when men flee, and are seized
   with trembling, it is God who strikes them with terror, so that the poor
   wretched creatures are deprived of reason, and both their skill and courage
   fail them. The expression here used is taken from the Law, Deuteronomy
   32:30, where Moses says,

   “How should one chase a thousand, and two put ten thousand to flight, except
   their Rock had sold them, and the Lord had shut them up?”

   The faithful, fully persuaded of this truth, do not ascribe to fortune the
   change which had passed over them, that those who were wont vigorously and
   fearlessly to assail their enemies, were now terrified by their very
   appearance; but they feel assured that it was by the appointment of heaven
   that they were thus discomfited, and made to flee before their enemies. And
   as they formerly confessed that the strength which they had hitherto
   possessed was the gift of God, so, on the other hand, they also acknowledge
   that the fear by which they are now actuated was inflicted upon them as a
   punishment by God. And when God thus deprived them of courage, they say that
   they are exposed to the will of their enemies; for in this sense I interpret
   the word למו, lamo, which I have rendered, for themselves, namely, that
   their enemies destroyed them at their pleasure and without any resistance,
   as their prey.

   To the same purpose is that other comparison, (verse 11) in which they say
   that they were given as sheep for food [141] By this the prophet intimates,
   that being already vanquished previous to the battle, they fell down, as it
   were, upon the earth before their enemies, ready to be devoured by them,
   [142] and not fit for any thing else than to gratify their insatiable
   cruelty. It ought to be observed, that when the faithful represent God as
   the author of their calamities, it is not in the way of murmuring against
   him, but that they may with greater confidence seek relief, as it were, from
   the same hand which smote and wounded them. It is certainly impossible that
   those who impute their miseries to fortune can sincerely have recourse to
   God, or look for help and salvation from him. If, therefore, we would expect
   a remedy from God for our miseries, we must believe that they befall us not
   by fortune or mere chance, but that they are inflicted upon us properly by
   his hand. Having stated that they were thus abandoned to the will of their
   enemies, they add, at the same time, that they were scattered among the
   heathen: a dispersion which was a hundred times more grievous to them than
   death. The whole glory and felicity of that people consisted in this, that,
   being united under one God and one King, they formed one body; and that such
   being the case, it was a sign that the curse of God lay heavy upon them to
   be mingled among the heathen, and scattered hither and thither like broken
   members.

   12 Thou hast sold thy people, and not become rich. In saying that they were
   sold without any gain, it is meant that they were exposed to sale as slaves
   that are contemptible, and of no value. In the second clause, too, And hast
   not increased the price of them, there seems to be an allusion to the custom
   of exposing things to auction, and selling them to the highest bidder. We
   know that those slaves who were sold were not delivered to the buyers till
   the price of them had been increased by bidding. Thus the faithful mean,
   that they were cast out as being altogether worthless, so that their
   condition had been worse than that of any bond-slave. [143] And as they
   rather appeal to God than turn to their enemies, of whose pride and cruelty
   they had just cause to complain, let us learn from this, that there is
   nothing better, or more advantageous for us in our adversity, than to give
   ourselves to meditation upon the providence and judgment of God. When men
   trouble us, it is no doubt the devil who drives them to it, and it is with
   him we have to do; but we must, notwithstanding, raise our thoughts to God
   himself, that we may know that we are proved and tried by him, either to
   chastise us, or to exercise our patience, or to subdue the sinful desires of
   our flesh, or to humble us and train us to the practice of self-denial. And
   when we hear that the Fathers who lived under the Law were treated so
   ignominiously, there is no reason why we should lose courage by any outrage
   or ill treatment, if God should at any time see meet to subject us to it. It
   is not here said simply that God sold some people, but that he sold his own
   people, as if his own inheritance were of no estimation in his sight. Even
   at this day, we may in our prayers still make the same complaint, provided
   we, at the same time, make use of this example, for the purpose of
   supporting and establishing our faith, so that, however much afflicted we
   may be, our hearts may not fail us. In Isaiah 52:3, God, using the same form
   of speech, says that he sold his people without price; but there it is to be
   understood in a different sense, namely, to show that he will have no
   difficulty in redeeming them, because he is under no obligation to those
   that bought them, and had received nothing from them in return.

   13 Thou hast made us a reproach to our neighbors Here the Psalmist speaks of
   their neighbors, who were all actuated either by some secret ill-will, or
   avowed enmity to the people of God. And certainly it often happens, that
   neighborhood, which ought to be the means of preserving mutual friendship,
   engenders all discord and strife. But there was a special reason in respect
   of the Jews; for they had taken possession of the country in spite of all
   men, and their religion being hateful to others, so to speak, served as a
   trumpet to stir up war, and inflamed their neighbors with rage against them.
   Many, too, cherished towards them a feeling of jealousy, such as the
   Idumeans, who were inflated on the ground of their circumcision, and
   imagined that they also worshipped the God of Abraham as well as the Jews.
   But what proved the greatest calamity to them was, that they were exposed to
   the reproach and derision of those who hated them on the ground of their
   worship of the true God. The faithful illustrate still farther the greatness
   of their calamity by another circumstance, telling us, in the last clause of
   the verse, that they were met by reproaches on all sides; for they were
   beset round about by their enemies, so that they would never have enjoyed
   one moment of peace unless God had miraculously preserved them. Nay, they
   add still farther, (verse 14,) that they were a proverb, a byword, or jest,
   even among the nations that were far off. The word משל, mashal, which is
   translated proverb, might be taken in the sense of a heavy imprecation or
   curse, as well as of a byword or jest; but the sense will be substantially
   the same, namely, that there were no people under heaven held in greater
   detestation, insomuch that their very name was bandied about every where in
   proverbial allusions, as a term of reproach. To the same purpose also is the
   wagging, or shaking of the head, which occurs in Psalm 22, of which we have
   already spoken. There can be no doubt that the faithful recognised this as
   inflicted upon them by the vengeance of God, of which mention was made in
   the Law. In order to arouse themselves to the consideration of the judgments
   of God, they carefully compared with the threatenings of God all the
   punishments which he inflicted upon them. But the Law had declared
   beforehand, in express terms, this derision of the Gentiles, which they now
   relate as a thing that had come to pass, (Deuteronomy 28:3.) Moreover, when
   it is said, among the heathen, and among the people, the repetition is very
   emphatic and expressive; for it was a thing quite unseemly and intolerable,
   that the heathen nations should presume to torment with their scoffings the
   chosen people of God, and revile them by their blasphemies at their
   pleasure. That the godly complained not of these things without cause is
   abundantly obvious from a passage in Cicero, in his oration in defense of
   Flaccus, in which that heathen orator, with his accustomed pride, scoffs no
   less against God than against the Jews, asserting that it was perfectly
   clear that they were a nation hated of the gods, inasmuch as they had often,
   and, as it were, from age to age, been wasted with so many misfortunes, and
   in the end subjected to a most miserable bondage, and kept, as it were,
   under the feet of the Romans. [144]
     _________________________________________________________________

   [139] “Ou, mis en oubli.” — Fr. marg. “Or, hast forgotten us.”

   [140] ”C’est, sans aucun profit pour toy.” — Fr. marg. “That is, without any
   profit to thee.”

   [141] “This very strongly and strikingly intimates the extent of the
   persecution and slaughter to which they were exposed; there being no
   creature in the world of which such vast numbers are constantly slaughtered
   as of sheep, for the subsistence of man. The constancy of such slaughter is
   also mentioned in verse 22, as illustrating the continual oppression to
   which the Hebrews were subject.” — Illustrated Commentary upon the Bible.

   [142] “Prests a estre par eux devorez.” — Fr.

   [143] As if they had said, Thou hast sold us to our enemies at whatever
   price they would give; like a person who sells things that are useless at
   any price, not so much for the sake of gain, as to get quit of what he
   considers of no value and burdensome.

   [144] “Et comme tenue sous les pieds des Romains.” — Fr.
     _________________________________________________________________

   Psalm 44:15-21

   15. My reproach is daily [145] before me, and the shame of my face hath
   quite covered me, 16. Because of the voice of him who reproached me; because
   of the face of the enemy and the avenger. 17. All this has come upon us, and
   we have not forgotten thee, nor dealt falsely in thy covenant: 18. Our heart
   has not turned back, nor have our steps declined from thy path. 19. Although
   thou hast wasted us in the place of dragons, and covered us with the shadow
   of death: 20. If we have forgotten the name of our God, and have stretched
   out our hands to a strange god: 21. Shall not God search this out? for he
   knoweth the secrets of the heart.


   15 My reproach is daily before me. The Hebrew words כלהיום, col-hayom, mean
   all the day, and denote long continuance: but they may be understood in two
   ways, either for the whole or entire day, from morning to evening, or for
   continued succession of days. According to either of these interpretations,
   the meaning is, that there is no end to their misfortunes. As to the change
   of the number from the plural to the singular, it is not at all inconsistent
   that what is spoken in the name of the Church should be uttered, as it were,
   in the person of one man. The reason is added why they were so overwhelmed
   with shame, that they dared not to lift up their eyes and their face,
   namely, because they had no respite, but were incessantly subjected to the
   insolence and reproach of their enemies. Had they been allowed to hide
   themselves in some corner, they might have endured, as well as they were
   able, their calamities in secret; but when their enemies openly derided them
   with the greatest insolence, it served to redouble the wound inflicted upon
   them. They, therefore, complain that their calamities had accumulated to
   such an extent, that they were forced unceasingly to hear blasphemies and
   bitter reproaches. They describe their enemies by the epithet avengers, a
   term which, among the Hebrews, denotes barbarity and cruelty, accompanied
   with pride, as we have remarked on the [4]8th Psalm

   17 All this has come upon us, etc. As they have already attributed to God
   all the afflictions which they endured, if they should now say that they
   were undeservedly afflicted, it would be the same thing as to accuse God of
   injustice; and thus what is here spoken would no longer be a holy prayer,
   but rather an impious blasphemy. It is, however, to be observed, that the
   faithful, although in their adversities they do not perceive any obvious
   reason for being so dealt with, yet they rest assured of this, and regard it
   as a fixed principle, that God has some good reasons for treating them so
   severely. At the same time, it is proper to observe, that the godly do not
   speak in this place of the time past, but rather allege their patient
   endurance, which was no small token of their piety, since, in the most
   humble manner, they thus bowed their neck to the yoke of God. We see how the
   great majority of men murmur and obstinately fret against God, like
   refractory horses which rage furiously against their masters, and strike
   them with their feet. And, therefore, we know that the man who, in
   affliction, imposes a holy restraint upon himself, that he may not by any
   impatience be carried away from the path of duty, has made no inconsiderable
   attainments in the fear of God. It is an easy matter even for hypocrites to
   bless God in the time of their prosperity; but as soon as he begins to deal
   hardly with them, they break forth into a rage against him. Accordingly, the
   faithful declare that, although so many afflictions as they endured tended
   to turn them aside from the right path, they did not forget God, but always
   served him, even when he did not show himself favorable and merciful towards
   them. They do not, therefore, proclaim their virtues in a former and distant
   period of their history, but only allege, that even in the midst of
   afflictions they steadfastly kept the covenant of God It is well known, that
   long before the persecution of Antiochus, there were many abuses and
   corruptions which provoked the vengeance of God against them, so that, in
   respect of that period, they had no ground to boast of such integrity as is
   here described. True it is that, as we shall very soon see, God spared them,
   thus showing that they had been afflicted more for his name’s sake than for
   their own sins; but the forbearance which God exercised towards them in this
   respect was not sufficient to warrant them to plead exemption from guilt. We
   must, therefore, consider that in this place they do nothing more than
   allege their own patience, in that, amidst such grievous and hard
   temptations, they had not turned aside from the service of God. In the first
   place, they affirm, We have not forgotten thee: for, indeed, afflictions
   are, as it were, like so many clouds which conceal heaven from our view, so
   that God might then readily slip from our remembrance, as if we were far
   removed from him. They add, secondly, We have not dealt falsely in thy
   covenant: for, as I have said, the wickedness of men discovers itself more
   especially when they are tried more severely than they had anticipated.
   Thirdly, they declare that their heart had not turned back And, lastly, that
   their footsteps declined not from the paths of God. As God is daily inviting
   us, so our hearts must be always ready to proceed in the paths into which he
   calls us. Hence follows the direction of our ways; for by our outward works,
   and by our whole life, we testify that our heart is unfeignedly devoted to
   God. Instead of the translation, Nor have our steps declined, which I have
   given, some suggest another reading, which is not without some degree of
   plausibility, namely, Thou hast made our steps to decline; for, in the first
   place, the term תט, tet, may be so rendered; and, secondly, according to the
   arrangement of the words, there is no negative in this clause. As to the
   meaning, however, I am not at all of their opinion; for they connect this
   passage with that in Isaiah 63:17,

   “O Lord, why hast thou made us to err from thy ways?”

   The complaint which is here made amounts rather to this, That the faithful
   are like poor wretched creatures wandering in desert places, seeing God had
   withdrawn his hand from them. The expression, The paths of God, does not
   always refer to doctrine, but sometimes to prosperous and desirable events.

   19 Although thou hast broken us in the place of dragons. In the Hebrew it
   is, For thou hast broken us, etc.; but the causal particle, כי, ki,
   according to the idiom of the Hebrew language, is often taken in the sense
   of although or when. [146] And certainly it must be so rendered in this
   place, for these three verses are connected, and the sentence is incomplete
   till the end of the words, For he knoweth the secrets of the heart. The
   faithful repeat more largely what we have already seen, namely, that
   although plunged into the greatest depth of miseries, yet they continued
   steadfast in their resolution, and in the right way. If we consider the
   distressing circumstances in which they were placed, it will not appear to
   us a hyperbolical mode of speech, when they say that they were broken even
   within the depths of the sea; for by the place of dragons I understand not
   the deserts and solitary places, but the deepest gulfs of the sea.
   Accordingly, the word תנים, tannim, which others translate dragons, [147] I
   would rather render whales, [148] as it is also understood in many other
   places. This interpretation is obviously confirmed by the following clause,
   in which they complain that they had been covered with the shadow of death,
   which implies that they were swallowed up of death itself. Let us, however,
   remember, that in these words the Holy Ghost dictates to us a form of
   prayer; and that, therefore, we are enjoined to cultivate a spirit of
   invincible fortitude and courage, which may serve to sustain us under the
   weight of all the calamities we may be called to endure, so that we may be
   able to testify of a truth, that even when reduced to the extremity of
   despair, we have never ceased to trust in God; that no temptations, however
   unexpected, could expel his fear from our hearts; and, in fine, that we were
   never so overwhelmed by the burden of our afflictions, however great, as not
   to have our eyes always directed to him. But it is proper for us to notice
   still more particularly the style of speaking here employed by the faithful.
   In order to show that they still continued steadfastly in the pure service
   of God, they affirm that they have not lifted up their hearts or their hands
   to any but to the God of Israel alone. It would not have been enough for
   them to have cherished some confused notion of the Deity: it was necessary
   that they should receive in its purity the true religion. Even those who
   murmur against God may be constrained to acknowledge some Divinity; but they
   frame for themselves a god after their own pleasure. And this is an artifice
   of the devil, who, because he cannot at once eradicate from our hearts all
   sense of religion, endeavors to overthrow our faith, by suggesting to our
   minds these devices — that we must seek another God; or that the God whom we
   have hitherto served must be appeased after another manner; or else that the
   assurance of his favor must be sought elsewhere than in the Law and the
   Gospel. Since, then, it is a much more difficult matter for men, amidst the
   tossings and waves of adversity, to continue steadfast and tranquil in the
   true faith, we must carefully observe the protestation which the Holy
   Fathers here make, that even when reduced to the lowest extremity of
   distress by calamities of every kind, they nevertheless did not cease to
   trust in the true God.

   This they express still more clearly in the following clause, in which they
   say, We have not stretched out our hands [149] to a strange god. By these
   words they intimate, that, contented with God alone, they did not suffer
   their hopes to be divided on different objects, nor gazed around them in
   search of other means of assistance. Hence we learn, that those whose hearts
   are thus divided and distracted by various expectations are forgetful of the
   true God, to whom we fail to yield the honor which is due to him, if we do
   not repose with confidence in him alone. And certainly, in the true and
   rightful service of God, faith and supplication which proceeds from it hold
   the first place: for we are guilty of depriving him of the chief part of his
   glory, when we seek apart from him in the least degree our own welfare. Let
   us then bear in mind, that it is a true test of our piety, when, being
   plunged into the lowest depths of disasters, we lift up our eyes, our hopes,
   and our prayers, to God alone. And it only serves to demonstrate more
   convincingly and clearly the impiety of Popery, when, after having confessed
   their faith in the one true God with the mouth, its rotaries the next moment
   degrade his glory by ascribing it to created objects. They indeed excuse
   themselves by alleging, that in having recourse to Saint Christopher and
   other saints of their own making, they do not claim for them the rank of
   Deity, but only employ them as intercessors with God to obtain his favor. It
   is, however, well known to every one, that the form of the prayers which
   they address to the saints, [150] is in no respects different from those
   prayers which they present to God. Besides, although we should yield this
   point to them, it will still be a frivolous excuse to pretend that they are
   seeking advocates or intercessors for themselves. This is as much as to say,
   that Christ is not sufficient for them, or rather, that his office is wholly
   lost sight of among them. Moreover, we should carefully observe the scope of
   this passage. The faithful declare, that they did not stretch forth their
   hands to other gods, because it is an error too common among men to forsake
   God, and to seek for other means of relief when they find that their
   afflictions continue to oppress them. So long as we are gently and
   affectionately treated of God we resort to him, but as soon as any adversity
   befalls us we begin to doubt. And if we are pressed still further, or if
   there be no end to our afflictions, the very continuance of them tempts us
   to despair; and despair generates various kinds of false confidence. Hence
   arises a multitude of new gods framed after the fancy of men. Of the lifting
   up of the hands we have spoken elsewhere.

   21 Shall not God search this out? We have here a solemn and emphatic
   protestation, in which the people of God dare to appeal to him as the judge
   of their integrity and uprightness. From this it appears, that they did not
   plead their cause openly before men, but communed with themselves as if they
   had been before the judgment-seat of God; and moreover, as a token of still
   greater confidence, they add, that nothing is hidden from God. Why is it
   that hypocrites often call God to witness, if it is not because they imagine
   that, by concealing their wickedness under some specious disguise, they have
   escaped the judgment of God? and thus they would represent the character of
   God to be different from what it is, as if by their deceptions they could
   dazzle his eyes. Whenever, therefore, we come before God, let us at the same
   time remember, that there is nothing to be gained by any vain pretense in
   his presence, inasmuch as he knows the heart.
     _________________________________________________________________

   [145] “Ou, tout le jour.” — Fr. marg. “Or, all the day.”

   [146] “Il y a en Hebrieu, Car tu nous as, etc. Mais souvent selon la maniere
   de la langue Hebraique, Car, se prend pour Combien que, ou Quand.” — Fr.

   [147] “Lequel les autres traduisent dragons.” This is the sense in which the
   expression is understood by several eminent critics. Aquila explains it
   thus: “In a desert place where great serpents are found;” and Bishop Hare
   thus: “In desert places among wild beasts and serpents. The place of
   dragons, observes Bishop Mant, appears to mean the wilderness; in
   illustration of which, it may be noticed from Dr Shaw, that ‘vipers,
   especially in the wilderness of Sin, which might be called the inheritance
   of dragons, (see Malachi 1:3,) were very dangerous and troublesome; not only
   our camels, but the Arabs who attended them, running every moment the risk
   of being bitten.’” Viewed in this light, we must understand the language
   either as meaning that the Israelites had been driven from their dwellings
   and places of abode, and compelled to dwell in some gloomy wilderness
   infested by serpents; or that the fierce and cruel persecutors into whose
   hands God had delivered them are compared to serpents, and that the
   circumstances in which the chosen tribes were now placed resembled those of
   a people who had fallen into a wilderness, where they heard nothing but the
   hissing of serpents, and the howlings of beasts of prey.

   [148] Williams reads, “In the place of sea-monsters, perhaps crocodiles;”
   and thinks the allusion is to a shipwreck.

   [149] That is, in the attitude of worship.

   [150] “Que le formulaire des prieres qui ils font aux saincts.” — Fr.
     _________________________________________________________________

   Psalm 44:22-26

   22. Surely for thy sake we are killed all the day; we are accounted as sheep
   for slaughter. 23. Arise, O Lord! why sleepest thou? awake, do not forget us
   or ever. [151] 24. Why hidest thou thy face? wilt thou forget our misery and
   our affliction [152] 25. For our soul is humbled to the dust: our belly
   cleaveth to the earth. 26. Arise for our help, and redeem us, for thy
   goodness’ sake.


   22 Surely for thy sake we are killed all the day. Here the faithful urge
   another reason why God should show mercy to them, namely, that they are
   subjected to sufferings not on account of crimes committed by themselves,
   but simply because the ungodly, from hatred to the name of God, are opposed
   to them. “This,” it may be said, “seems at first sight a foolish complaint,
   for the answer which Socrates gave to his wife was apparently more to the
   purpose, when, upon her lamenting that he was about to die wrongfully, [153]
   he reproved her saying, That it was better for him to die innocently than
   from any fault of his own. And even the consolation which Christ sets forth

   ‘Blessed are they which are persecuted for righteousness’ sake,’
   Matthew 5:10,

   seems to differ widely from the language here expressed by the people of
   God. It seems also opposed to what Peter says,

   ‘Yet if any man suffer as a Christian, let him not be ashamed;
   but let him glorify God on this behalf.’ —1 Peter 4:16,

   “To this I answer, That although it is the greatest alleviation of our
   sorrow that the cause for which we suffer is common to us with Christ
   himself, yet it is neither in vain nor out of place that the faithful here
   plead with God that they suffer wrongfully for his sake, in order that he
   may the more vigorously set himself for their defense. It is right that he
   should have respect to the maintenance of his glory, which the wicked
   endeavor to overthrow, when they insolently persecute those who serve him.
   And from this it appears the more clearly that this psalm was composed when
   the people languished in captivity, or else when Antiochus laid waste the
   Church, because religion was at that time the cause of suffering. The
   Babylonians were enraged by the constancy of the people, when they perceived
   that the whole body of the Jews, vanquished and routed as they were, ceased
   not on that account to condemn the superstitions of the country; and the
   rage of Antiochus was wholly bent upon extinguishing entirely the name of
   God. Moreover, what made the thing appear more strange and difficult to bear
   was, that God, so far from repressing the insolence and the wrongs inflicted
   by the wicked, left them, on the contrary, to continue in their cruelty, and
   gave them, as it were, loose reins. Accordingly, the godly declare that they
   are killed all the day long, and that they are counted of no more value than
   sheep for slaughter It is, however, proper always to bear in mind, what I
   have already remarked, that they were not so free from all blame as that
   God, in afflicting them, might not justly chastise them for their sins. But
   whilst in his incomparable goodness he fully pardons all our sins, he yet
   allows us to be exposed to unmerited persecutions, that we may with greater
   alacrity glory in bearing the cross with Christ, and thereby become
   partakers with him in his blessed resurrection. We have already said, that
   there was no other reason why the rage of the enemy was so inflamed against
   them, but that the people would not revolt from the law, and renounce the
   worship of the true God. It now remains for us to apply this doctrine to our
   own circumstances; and, first, let us consider that it becomes us, after the
   example of the fathers, patiently to submit to the afflictions by which it
   is necessary to seal the confession of our faith; and, secondly, that even
   in the deepest afflictions we must continue to call upon the name of God and
   abide in his fear. Paul, however, in his Epistle to the Romans, chapter
   8:36, proceeds still farther; for he quotes this not only by way of example,
   but also affirms that the condition of the Church in all ages is here
   portrayed. Thus, then, we ought to regard it as a settled point, that a
   state of continual warfare in bearing the cross is enjoined upon us by
   divine appointment. Sometimes, it is true, a truce or respite may be granted
   us; for God, has compassion upon our infirmity: but although the sword of
   persecution is not always unsheathed against us, yet, as we are the members
   of Christ, it behoves us always to be ready to bear the cross with him.
   Lest, therefore, the severity of the cross should dismay us, let us always
   have present to our view this condition of the Church, that as we are
   adopted in Christ, we are appointed to the slaughter. If we neglect to do
   this, the same thing will befall us which happens to many apostates; for as
   it is in their judgment too severe and wretched a state, even while they
   live, to be continually dying, to be exposed to the mockery of others, and
   not to have one moment free from fear, — to rid themselves of that necessity
   they shamefully forsake and deny Christ. In order, therefore, that
   weariness, or dread of the cross, may not root up from our hearts true
   godliness, let us continually reflect upon this, that it behoves us to drink
   the cup which God puts into our hands, and that no one can be a Christian
   who does not dedicate himself to God.

   23 Arise, O Lord! why sleepest thou? Here the saints desire that God, having
   pity upon them, would at length send them help and deliverance. Although God
   allows the saints to plead with him in this babbling manner, when in their
   prayers they desire him to rise up or awake; yet it is necessary that they
   should be fully persuaded that he keeps watch for their safety and defense.
   We must guard against the notion of Epicurus, who framed to himself a god
   who, having his abode in heaven, [154] delighted only in idleness and
   pleasure. But as the insensibility of our nature is so great, that we do not
   at once comprehend the care which God has of us, the godly here request that
   he would be pleased to give some evidence that he was neither forgetful of
   them nor slow to help them. We must, indeed, firmly believe that God ceases
   not to regard us, although he appears not to do so; yet as such an assurance
   is of faith, and not of the flesh, that is to say, is not natural to us,
   [155] the faithful familiarly give utterance before God to this contrary
   sentiment, which they conceive from the state of things as it is presented
   to their view; and in doing so, they discharge from their breasts those
   morbid affections which belong to the corruption of our nature, in
   consequence of which faith then shines forth in its pure and native
   character. If it is objected, that prayer, than which nothing is more holy,
   is defiled, when some froward imagination of the flesh is mingled with it, I
   confess that this is true; but in using this freedom, which the Lord
   vouchsafes to us, let us consider that, in his goodness and mercy, by which
   he sustains us, he wipes away this fault, that our prayers may not be
   defiled by it.

   25 For our soul is humbled to the dust The people of God again deplore the
   greatness of their calamities, and in order that God may be the more
   disposed to help them, they declare to him that they are afflicted in no
   ordinary manner. By the metaphors which they here employ, they mean not only
   that they are cast down, but also that they are crushed and laid upon the
   earth, so that they are not able to rise again. Some take the word soul for
   the body, so that there would be in this verse a repetition of the same
   sentiment; but I would rather take it for the part in which the life of man
   consists; as if they had said, We are cast down to the earth, and lie
   prostrate upon our belly, without any hope of getting up again. After this
   complaint they subjoin a prayer, (verse 26,) that God would arise for their
   help By the word redeem they mean not ordinary kind of help, for there was
   no other means of securing their preservation but by redeeming them. And yet
   there can be no doubt, that they were diligently employed in meditating upon
   the great redemption from which all the deliverances which God is daily
   effecting in our behalf, when he defends us from dangers by various means,
   flow as streams from their source. In a previous part of the psalm, they had
   boasted of the steadfastness of their faith; but to show us that, in using
   this language, they boasted not in their own merits, they do not claim here
   some recompense for what they had done and suffered for God. They are
   contented to ascribe their salvation to the unmerited goodness of God as the
   alone cause of it.
     _________________________________________________________________

   [151] Fry reads the last clause, “Awake, do not fail for ever;” and
   observes, “The term is sometimes applied to the failing of a stream through
   drought.”

   [152] “Et oublies nostre affliction et nostre oppression?” — Fr. “And
   forgettest our affliction and our oppression?”

   [153] “Quand elle se lamentant de ce qu’on le faisoit-mourir a tort.” — Fr.

   [154] “Lequel estant au ciel.” — Fr.

   [155] “C’est dire, en nostre sens naturel.” — Fr.
     _________________________________________________________________

   [129] Dr Geddes supposes with Calvin that this psalm was composed during the
   persecution of Antiochus Epiphanes; and that Matthias may have been its
   author. See 1 Maccabees ch. 1 and 2. Walford refers it to the same period.
   There is, certainly, no part of the history of the Jews with which we are
   acquainted, to which the statement made in the 17th verse is so applicable
   as to the time when they were so cruelly persecuted for their religion by
   Antiochus Epiphanes, King of Syria, and when, notwithstanding, the great
   mass of the people displayed an invincible determination to keep themselves
   from the pollutions of idolatry, and to adhere to the worship of the true
   God.
     _________________________________________________________________

   PSALM 45

   In this psalm, the grace and beauty of Solomon, his virtues in ruling the
   kingdom, and also his power and riches, are illustrated and described in
   terms of high commendation. More especially, as he had taken to wife a
   stranger out of Egypt, the blessing of God is promised to him in this
   relationship, provided the newly espoused bride, bidding adieu to her own
   nation, and renouncing all attachment to it, devote herself wholly to her
   husband. At the same time, there can be no doubt, that under this figure the
   majesty, wealth, and extent of Christ’s kingdom are described and
   illustrated by appropriate terms, to teach the faithful that there is no
   felicity greater or more desirable than to live under the reign of this
   king, and to be subject to his government.

   To the chief musician upon the lilies; of the sons of Korah;
   for instruction; a song of loves.

   It is well known that this psalm was composed concerning Solomon; but it is
   uncertain who was its author. It is, in my opinion, probable, that some one
   of the prophets or godly teachers (whether after Solo-men’s death, or while
   he was yet alive, it is of no importance to inquire) took this as the
   subject of his discourse, with the design of showing, that whatever
   excellence had been seen in Solomon had a higher application. This psalm is
   called a song of loves, not, as some suppose, because it illustrates the
   fatherly love of God, as to the benefits which he had conferred in such a
   distinguished manner upon Solomon, but because it contains an expression of
   rejoicing on account of his happy and prosperous marriage. Thus the words,
   of loves, are put for a descriptive epithet, and denote, that it is a
   love-song. Indeed, Solomon was called ידידיה, Yedidyah, which means beloved
   of the Lord, 2 Samuel 12:25. But the context, in my opinion, requires that
   this term ירידות, yedidoth, that is to say, loves, be understood as
   referring to the mutual love which husband and wife ought to cherish towards
   each other. But as the word loves is sometimes taken in a bad sense, and as
   even conjugal affection itself, however well regulated, has always some
   irregularity of the flesh mingled with it; this song is, at the same time,
   called משכיל, maskil, to teach us, that the subject here treated of is not
   some obscene or unchaste amours, but that, under what is here said of
   Solomon as a type, the holy and divine union of Christ and his Church is
   described and set forth. As to the remaining part of the inscription,
   interpreters explain it in various ways. שושן, shushan, properly signifies a
   lily; and the sixtieth psalm has in its inscription the same term in the
   singular number. Here, and in the eightieth psalm, the plural number is
   employed. It is therefore probable, that it was either the beginning of a
   common song, or else some instrument of music. But as this is a matter of no
   great consequence, I give no opinion, but leave it undecided; for, without
   any danger to the truth, every one may freely adopt on this point whatever
   view he chooses.
     _________________________________________________________________

   Psalm 45:1-5

   1. My heart is boiling over with a good matter: I shall speak of the works
   which I have made concerning the king: my tongue is as the pen of a swift
   writer. 2. Thou art fairer than the sons of men: grace is poured into thy
   lips; because God hath blessed thee for ever. 3. Gird thy sword upon thy
   thigh, O mighty one! with glory and majesty. [156] 4. And in thy majesty do
   thou prosper: ride forth upon the word of truth, and meekness, and
   righteousness; and thy right hand shall teach thee terrible things. 5. Thine
   arrows are sharp (so that the people fall under thee) in the heart of the
   enemies of the King.


   1 My heart is boiling over [157] with a good matter This preface shows
   sufficiently that the subject of the psalm is no common one; for whoever the
   author of it may have been, he here intimates, at the very outset, that he
   will treat of great and glorious things. The Holy Spirit is not accustomed
   to inspire the servants of God to utter great swelling words, and to pour
   forth empty sounds into the air; and, therefore, we may naturally conclude,
   that the subject here treated of is not merely a transitory and earthly
   kingdom, but sortie-thing more excellent. Were not this the case, what end
   would it serve to announce, as the prophet does in such a magnificent style,
   that his heart was boiling over, from his ardent desire to be employed in
   rehearsing the praises of the king? Some prefer to translate the word to
   utter; but the other signification of the word appears to me to be more
   appropriate; and it is confirmed by this, that from this verb is derived the
   noun מרהשת, marchesheth, a word which is found once or twice in Moses, and
   signifies a frying-pan, in which sweatmeats are baked. It is then of the
   same import as if the inspired writer had said, My heart is ready to breathe
   forth something excellent and worthy of being remembered. He afterwards
   expresses the harmony between the tongue and the heart, when he compares his
   tongue to the pen of a swift and ready writer

   2. Thou art fairer than the sons of men. The Psalmist commences his subject
   with the commendation of the beauty of the king, and then he proceeds also
   to praise his eloquence. Personal excellence is ascribed to the king, not
   that the beauty of the countenance, which of itself is not reckoned among
   the number of the virtues, ought to be very highly valued; but because a
   noble disposition of mind often shines forth in the very countenance of a
   man. This may have been the case with Solomon, so that from his very
   countenance it might have appeared that he was endued with superior gifts.
   Nor is the grace of oratory undeservedly commended in a king, to whom it
   belongs, by virtue of his office, not only to rule the people by authority,
   but also to allure them to obedience by argument and eloquence, just as the
   ancients feigned that Hercules had in his mouth golden chains, by which he
   captivated the ears of the common people, and drew them after him. How
   manifestly does this rebuke the mean-spiritedness of kings in our day, by
   whom it is regarded as derogatory to their dignity to converse with their
   subjects, and to employ remonstrance in order to secure their submission;
   nay, who display a spirit of barbarous tyranny in seeking rather to compel
   than to persuade them, and in choosing rather to abuse them as slaves, than
   to govern them by laws and with justice as a tractable and obedient people.
   But as this excellence was displayed in Solomon, so also did it shine forth
   more fully afterwards in Christ, to whom his truth serves the part of a
   scepter, as we shall have occasion by and by to notice mere at large. The
   term על-כן, al-ken, which we have translated because, is sometimes rendered
   wherefore; but it is not necessary that we should interpret it in this place
   in the latter sense, as if Solomon had been blessed on account of his beauty
   and excellence, for both of these are blessings of God. It is rather to be
   understood as the reason why Solomon was distinguished for these endowments,
   namely, because God had blessed him. As to the interpretation which others
   give, God shall bless thee for thy excellency, it is both cold and forced.

   3. Gird thy sword upon thy thigh. Here Solomon is praised as well for his
   warlike valor, which strikes terror into ]his enemies, as for his virtues
   which give him authority among his subjects, and secure him their reverence.
   On the one hand, no king will be able to preserve and defend his subjects,
   unless he is formidable to his enemies; and, on the other hand, it will be
   to little purpose to make war boldly upon foreign realms, if the internal
   state of his own kingdom is not established and regulated in uprightness and
   justice. Accordingly, the inspired writer says, that the sword with which he
   will be girded will be, in the first place, a token of warlike prowess to
   repel and rout his enemies; and, secondly, of authority also, that he might
   not be held in contempt among his own subjects. He adds, at the same time,
   that the glory which he will obtain will not be a merely transient thing,
   like the pomp and vain-glory of kings, which soon decay, but will be of
   lasting duration, and will greatly increase.

   He then comes to speak of the virtues which flourish most in a time of
   peace, and which, by an appropriate similitude, he shows to be the true
   means of adding strength and prosperity to a kingdom. At first sight,
   indeed, it seems to be a strange and inelegant mode of expression, to speak
   of riding upon truth, meekness, and righteousness, (verse 4;) but, as I have
   said, he very suitably compares these virtues to chariots, in which the king
   is conspicuously borne aloft with great majesty. These virtues he opposes
   not only to the vain pomp and parade in which earthly kings proudly boast;
   but also to the vices and corruptions by which they endeavor most commonly
   to acquire authority and renown. Solomon himself

   “Mercy and truth preserve the king;
   and his throne is upholden by mercy.”— Proverbs 20:28

   But, on the contrary, when worldly kings desire to enlarge their dominions,
   and to increase their power, ambition, pride, fierceness, cruelty,
   exactions, rapine, and violence, are the horses and chariots which they
   employ to accomplish their ends; and, therefore, it is not to be wondered at
   if God should very often cast them down, when thus elated with pride and
   vain-glory, from their tottering and decayed thrones. For kings, then, to
   cultivate faithfulness and justice, and to temper their government with
   mercy and kindness, is the true and solid foundation of kingdoms. The latter
   clause of the verse intimates, that every thing which Solomon undertakes
   shall prosper, provided he combine with warlike courage the qualities of
   justice and mercy. Kings who are carried headlong with a blind and violent
   impulse, may for a time spread terror and consternation around them; but
   they soon fall by the force of their own efforts. Due moderation, therefore,
   and uniform self-restraint, are the best means for making the hands of the
   valiant to be feared and dreaded.

   5. Thy arrows are sharp, etc. Here the Psalmist again refers to warlike
   power, when he says that the arrows of the king shall be sharp, so that they
   shall pierce the hearts of his enemies; by which he intimates that he has
   weapons in his hand with which to strike, even at a distance, all his
   enemies, whoever they may be, who resist his authority. In the same sense
   also he says that the people shall fall under him; as if it had been said,
   Whoever shall engage in the attempt to shake the stability of his kingdom
   shah miserably perish, for the king has in his hand a sufficiency of power
   to break the stubbornness of all such persons.
     _________________________________________________________________

   [156] “(Qui est,) gloire et magnificence.” — Fr. “(Which is,) glory and
   majesty.”

   [157] “רחש, rachash, boileth, or bubbleth up, denotes the language of the
   heart, full and ready for utterance.” — Bythner’s Lyra The Psalmist’s heart
   was so full and warmed with the subject of the psalm, that it could not
   contain; and the opening of the poem evinces that it was so, for he abruptly
   breaks forth into an annunciation of its subject as if impatient of
   restraint. Ainsworth thinks there is here an allusion to the boiling of the
   minchah, or meat-offering under the law in the frying-pan, (Leviticus 7:9.)
   It was there boiled in oil, being made of fine flour unleavened, mingled
   with oil, (Leviticus 11:5;) and afterwards was presented to the Lord by the
   priest, verse 8, etc. “Here,” says he, “the matter of this psalm is the
   minchah or oblation, which with the oil, the grace of the spirit, was boiled
   and prepared in the prophet’s breast, and now presented.”
     _________________________________________________________________

   Psalm 45:6-7

   6. Thy throne, O God: is for ever and ever the sceptre of thy kingdom is the
   sceptre of equity. 7. Thou lovest righteousness, and hatest wickedness:
   because God, thy God, hath anointed thee with the oil of gladness above thy
   fellows.


   6. Thy throne, O God! is for ever and ever. In this verse the Psalmist
   commends other princely virtues in Solomon, namely, the eternal duration of
   his throne, and then the justice and rectitude of his mode of government.
   The Jews, indeed, explain this passage as if the discourse were addressed to
   God, but such an interpretation is frivolous and impertinent. Others of them
   read the word אלהים, Elohim, in the genitive case, and translate it of God,
   thus: The throne of thy God But for this there is no foundation, and it only
   betrays their presumption in not hesitating to wrest the Scriptures so
   shamefully, that they may not be constrained to acknowledge the divinity of
   the Messiah. [158] The simple and natural sense is, that Solomon reigns not
   tyrannically, as the most of kings do, but by just and equal laws, and that,
   therefore, his throne shall be established for ever. Although he is called
   God, because God has imprinted some mark of his glory in the person of
   kings, yet this title cannot well be applied to a mortal man; for we nowhere
   read in Scripture that man or angel has been distinguished by this title
   without some qualification. It is true, indeed, that angels as well as
   judges are called collectively אלהים, Elohim, gods; but not individually,
   and no one man is called by this name without some word added by way of
   restriction, as when Moses was appointed to be a god to Pharaoh, (Exodus
   7:1.) From this we may naturally infer, that this psalm relates, as we shall
   soon see, to a higher than any earthly kingdom.

   In the next verse there is set before us a fuller statement of the
   righteousness for which this monarch is distinguished; for we are told that
   he is no less strict in, the punishment of iniquity than in maintaining
   justice. We know how many and great evils are engendered by impunity and
   license in doing evil, when kings are negligent and slack in punishing
   crimes. Hence the old proverb, That it is better to live under a prince who
   gives no allowance, than under one who imposes no restraint. To the same
   purpose also is the well-known sentiment of Solomon,

   “He that justifieth the wicked, and he that condemneth the just, even they
   both are abomination to the Lord.” —
   (Proverbs 17:15)

   Just and rightful government, therefore, consists of these two parts: first,
   That they who rule should carefully restrain wickedness; and, secondly, That
   they should vigorously maintain righteousness; even as Plato has well and
   wisely said, that civil government consists of two parts — rewards and
   punishments. When the Psalmist adds, that the king was anointed above his
   fellows, this is not to be understood as the effect or fruit of his
   righteousness, but rather as the cause of it: for the love of uprightness
   and equity by which Solomon was actuated arose from the fact, that he was
   divinely appointed to the kingdom. In ordaining him to the honor of
   authority and empire, Jehovah, at the same time, furnished him with the
   necessary endowments. The particle על-כם al-ken, therefore, as in the former
   instance, is to be understood here in the sense of because; as if it had
   been said, It is no wonder that Solomon is so illustrious for his love of
   justice, since, from the number of all his brethren, he was chosen to be
   consecrated king by holy anointing. Even before he was born, he was solemnly
   named by a divine oracle, as successor to the kingdom, and when he was
   elevated to the throne, he was also adorned with princely virtues. From this
   it follows, that anointing in respect of order preceded righteousness, and
   that, therefore, righteousness cannot be accounted the cause of the
   anointing. The royal dignity is called the oil of gladness, because of the
   effect of it; for the felicity and welfare of the Church depended upon the
   kingdom promised to the house of David. [159]

   Hitherto, I have explained the text in the literal sense. But it is
   necessary that I should now proceed to illustrate somewhat more largely the
   comparison of Solomon with Christ, which I have only cursorily noticed. It
   would be quite sufficient for the pious and humble simply to state what is
   obvious, from the usual tenor of Scripture, that the posterity of David
   typically represented Christ to the ancient people of God; but as the Jews
   and other ungodly men refuse to submit cordially to the force of truth, it
   is of importance to show briefly from the context itself, the principal
   reasons from which it appears that some of the things here spoken are not
   applicable fully and perfectly to Solomon. As I intimated at the outset, the
   design of the prophet who composed this psalm was to confirm the hearts of
   the faithful, and to guard them against the terror and alarm with which the
   melancholy change that happened soon after might fill their minds. An
   everlasting duration, it might be said, had been promised to this kingdom,
   and it fell into decay after the death of one man. To this objection,
   therefore, the prophet replies, that although Rehoboam, who was the first
   successor of that glorious and powerful king, had his sovereignty reduced
   within narrow limits, so that a great part of the people were cut off and
   placed beyond the bounds of his dominion, yet that was no reason why the
   faith of the Church should fail; for in the kingdom of Solomon God had
   exhibited a type or figure of that everlasting kingdom which was still to be
   looked for and expected. In the first place, the name of king is ascribed to
   Solomon, simply by way of eminence, to teach us, that what is here said is
   not spoken of any common or ordinary king, but of that illustrious
   sovereign, whose throne God had promised should endure as long as the sun
   and moon continued to shine in the heavens, (Psalm 72:5.) David certainly
   was king, and so were those who succeeded Solomon. It is necessary then to
   observe, that there is in this term some special significance, as if the
   Holy Spirit had selected this one man from all others, to distinguish him by
   the highest mark of sovereignty. Besides, how inconsistent would it be to
   commend very highly warlike valor in Solomon, who was a man of a meek and
   quiet disposition, and who having ascended the throne when the kingdom
   enjoyed tranquillity and peace, devoted himself only to the cultivation of
   those things that are suitable to a time of peace, and never distinguished
   himself by any action in battle? But, above all, no clearer testimony could
   be adduced of the application of this psalm to Christ, than what is here
   said of the eternal duration of the kingdom. There can be no doubt, that
   allusion is here made to the holy oracle of which I have already made
   mention, That as long as the sun and moon shall endure in the heavens the
   throne of David shall endure. Even the Jews themselves are constrained to
   refer this to the Messiah. Accordingly, although the prophet commenced his
   discourse concerning the son of David, there can be no doubt, that, guided
   by the Holy Spirit to a higher strain, he comprehended the kingdom of the
   true and everlasting Messiah. Besides, there is the name אלהים, Elohim,
   which it is proper to notice. It is no doubt also applied both to angels and
   men, but it cannot be applied to a mere man without qualification. And,
   therefore, the divine majesty of Christ, beyond all question, is expressly
   denoted here. [160]

   I now proceed to notice the several parts, which however I shall only refer
   to briefly in passing. We have said that while this song is called a love
   song, or wedding song, stilldivine instruction is made to hold the most
   prominent place in it, lest our imaginations should lead us to regard it as
   referring to some lascivious and carnal amours. We know also, that in the
   same sense Christ is called “the perfection of beauty;” not that there was
   any striking display of it in his countenance, as some men grossly imagine,
   but because he was distinguished by the possession of singular gifts and
   graces, in which he far excelled all others. Nor is it an unusual style of
   speaking, that what is spiritual in Christ should be described under the
   form of earthly figures. The kingdom of Christ, it is said, shall be
   opulent; and in addition to this it is said, that it shall attain to a state
   of great glory, such as we see where there is great prosperity and vast
   power. In this description there is included also abundance of pleasures.
   Now, there is nothing of all this that applies literally to the kingdom of
   Christ, which is separated from the pomps of this world. But as it was the
   design of the prophets to adapt their instruction to the capacity of God’s
   ancient people, so in describing the kingdom of Christ, and the worship of
   God which ought to be observed in it, they employ figures taken from the
   ceremonies of the Law. If we bear in mind this mode of statement, in
   accordance with which such descriptions are made, there will no longer be
   any obscurity in this passage. It is also deserving of our notice, that,
   after the Psalmist has commended this heavenly king for his eloquence, he
   also describes him as armed with his sword. As, on the one hand, he governs
   by the influence of persuasion, those who willingly submit to his authority,
   and manifest docility of disposition; so, on the other hand, as there have
   been in all ages, and will continue to be, many who are rebellious and
   disobedient, it is necessary that the unbelieving should be made to feel in
   their own destruction that Christ has not come unarmed. While, therefore,
   he, is alluring us with meekness and kindness to himself, let us promptly
   and submissively yield to his authority, lest he should fall upon us, armed
   as he is with his sword and with deadly arrows. It is said, indeed, with
   much propriety, that grace is poured into his lips; for the Gospel, in its
   very nature, breathes the odour of life: but if we are stubborn and
   rebellious, this grace will become a ground of terror, and Christ himself
   will convert the very doctrine of his salvation into a sword and arrows
   against us. From this also there arises no small consolation to us, that the
   multitude and insolence of the adversaries of Christ may not discourage us.
   We know well with what arrogance the Papists reject Jesus Christ, whom,
   nevertheless, they boast to be their King; we know also with what profane
   contempt the greater part of the world deride him, and how frowardly the
   Turks and Jews reproach him. In the midst of such disorder, let us remember
   this prophecy, That Christ has no want of a sword and arrows to overthrow
   and destroy his enemies. Here I will again briefly repeat what I have
   noticed above, namely, that however much the Jews endeavor by their
   cavillings to pervert the sense of this verse, Thy throne, O God! is for
   ever and ever, yet it is sufficient of itself to establish the eternal
   divinity of Christ: for when the name אלהים, Elohim is ascribed either to
   angels or men, some other mark is at the same time usually added, to
   distinguish between them and the only true God; but here it is applied to
   Christ, simply and without any qualification. It is of importance, however,
   to notice, that Christ is here spoken of as he is

   “God manifested in the flesh,” — (1 Timothy 3:16.)

   He is also called God, as he is the Word, begotten of the Father before all
   worlds; but he is here set forth in the character of Mediator, and on this
   account also mention is made of him a little after, as being subject to God.
   And, indeed, if you limit to his divine nature what is here said of the
   everlasting duration of his kingdom, we shall be deprived of the inestimable
   benefit which redounds to us from this doctrine, when we learn that, as he
   is the head of the Church, the author and protector of our welfare, he
   reigns not merely for a time, but possesses an endless sovereignty; for from
   this we derive our greatest confidence both in life and in death. From the
   following verse also it clearly appears, that Christ is here exhibited to us
   in the character of Mediator; for he is said to have been anointed of God,
   yea, even above his fellows, (Isaiah 42:1; Hebrews 2:17.) This, however,
   cannot apply to the eternal Word of God, but to Christ in the flesh, and in
   this character he is both the servant of God and our brother.
     _________________________________________________________________

   [158] [5]See Appendix.

   [159] “Promis a la maison de David.” — Fr.

   [160] It is somewhat strange, after making the above observations, that
   Calvin should consider this beautiful psalm as referring primarily to
   Solomon, and to his marriage with the daughter of Pharaoh. That this is an
   epithalamium or nuptial song, is readily admitted; but that it refers to the
   nuptials of Solomon with Pharaoh’s daughter, there seems no just ground for
   concluding. If Solomon could not be described as “fairer than the children
   of men,” as “a mighty warrior,” as “a victorious conqueror,” as “a prince,
   whose throne is for ever and ever;” — if the name “God” could not be applied
   to him; — if it could not be said that his “children,” in the room of their
   father, were made princes in all the earth,” (verse 16;) that “his name”
   “would be remembered in all generations,” and that “the people would praise
   him for ever and ever,” (verse 17;) — if these things could not be spoken of
   him without much incongruity, it may well be doubted whether the primary
   application of this psalm is to him. Besides, although Solomon was a type of
   Christ, he was not so in all things, and there is nothing in this poem, nor
   in any other part of Scripture, which can lead us to regard the marriage of
   this prince with the daughter of Pharaoh as an image or type of the mystical
   marriage of Jesus Christ to the Church. We therefore agree with Rosenmüller,
   that “the notion of Rudinger and Grotius,” and other critics, “that this
   song is an epithalamium — a song in celebration of the marriage of Solomon,
   and his chief wife, the daughter of Pharaoh, (1 Kings 3:5,) is altogether to
   be abandoned;” and that it applies exclusively to the Messiah, and to the
   mystical union between him and his Church; set forth in an allegory borrowed
   from the manners of an Eastern court, and under the image of conjugal love,
   he being represented as the bridegroom, and the Church as his bride. —
   [6]See Appendix.
     _________________________________________________________________

   Psalm 45:8-12

   8. All thy garments smell of myrrh, and aloes, and cassia, out of the ivory
   palaces, whence they have made thee glad 9. The daughters of kings were
   among thy honorable women: [161] thy consort stood on thy right hand [162]
   in gold of Ophir. [163] 10. Hearken, O daughter! And consider, and incline
   thy ear; and forget thy own people and thy father’s house. 11. And the King
   shall greatly desire thy beauty: for he is thy Lord, and thou shalt worship
   him. [164] 12. And the daughter of Tyre with a gift: the rich among the
   people shall entreat thy face.


   8. All thy garments smell of myrrh As to the signification of the words I am
   not disposed to contend much, for I find that even the Jews are not agreed
   among themselves as to the meaning of the third word, except that from the
   similarity of pronunciation it may be conjectured to denote cassia. It is
   sufficient that we understand the prophet as meaning that the garments of
   the king are perfumed with precious and sweet-smelling odours. He describes
   Solomon coming forth from his ivory palace amidst shoutings of universal
   applause and joy. I explain not the word מני, minni, Out of me, because no
   tolerable meaning can be drawn from this. I translate it whence, [165] and
   refer it to the ivory palaces Superfluity and excess in pleasures cannot be
   justified, not only in the common people, but not even in kings; yet, on the
   other hand, it is necessary to guard against too much austerity, that we may
   not condemn the moderate display of grandeur which is suitable to their
   dignity, even as, a little after, the prophet describes the queen
   sumptuously and royally apparelled. [166] We must, however, at the same
   time, consider that all that is here commended in Solomon was not approved
   of by God. Not to speak of other things, it is well known that from the very
   first the sin of polygamy was a thing displeasing to God, and yet concubines
   are here spoken of as included among the blessings of God, for there is no
   reason to doubt that by the honorable women, or maids of honor, [167] the
   prophet means Solomon’s wives, of whom mention is made in another place. The
   daughter of the king of Egypt, whom Solomon had married, was his principal
   wife, and the first in rank [168] but it appears that the others, whom
   sacred history describes as occupying an inferior rank, were provided for in
   a liberal and honorable manner. These the prophet calls the daughters of
   kings, because some of them were descended of the royal blood. In what
   sense, then, it might be asked, does the prophet account it among the
   praises of Solomon that he had many wives, — a thing which God condemns in
   all private persons, but expressly in kings? (Deuteronomy 17:17.) Doubtless
   it may easily be inferred that in commending, according to a common
   practice, the wealth and glory of the king, as the prophet here does, he did
   not mean to approve of the abuse of them. It was not his design to set forth
   the example of a man in opposition to the law of God. It is true, indeed,
   that the power, dignity, and glory, which Solomon enjoyed, were granted to
   him as singular blessings from God; but as generally happens, he defiled
   them greatly by not exercising self-control, and in abusing the great
   abundance with which he was blessed, by the excessive indulgence of the
   flesh. In short, it is here recorded what great liberality God manifested
   towards Solomon in giving him every thing in abundance. As to the fact that
   he took to him so many wives, and did not exercise a due moderation in his
   pomp, this is not to be included in the liberality of God, but is a thing as
   it were accidental.

   10. Hearken, O daughter! and consider I have no doubt, that what is here
   said is spoken of the Egyptian woman, whom the prophet has described as
   standing at the right hand of the king. It was not, indeed, lawful for
   Solomon to marry a strange woman; but this of itself is to be accounted
   among the gifts of God, that a king so powerful as the king of Egypt was,
   [169] sought his alliance. At the same time, as by the appointment of the
   Law, it was required that the Jews, previous to entering into the marriage
   relation, should endeavor to instruct their wives in the pure worship of
   God, and emancipate them from superstition; in the present instance, in
   which the wife spoken of was descended from a heathen nation, and who, by
   her present marriage, was included in the body of the Church, the prophet,
   in order to withdraw her from her evil training, exhorts her to forget her
   own country and her father’s house, and to assume a new character and other
   manners. If she did not do this, there was reason to fear, not only that she
   would continue to observe in private the superstitions and false modes of
   worshipping God to which she had been habituated, but that also, by her
   public example, she would draw away many into a similar evil course; and,
   indeed, this actually came to pass soon after. Such is the reason of the
   exhortation which the prophet here gives her, in which, in order to render
   his discourse of more weight, he addresses her by the appellation of
   daughter, a term which it would have been unsuitable for any private man to
   have used. The more clearly to show how much it behoved the new bride to
   become altogether a new woman, he employs several terms thereby to secure
   her attention, Hearken, consider, and incline thy ear It is certainly a case
   in which much vehemence and urgent persuasion are needed, when it is
   intended to lead us to a complete renunciation of those things in which we
   take delight, either by nature or by custom. He then shows that there is no
   reason why the daughter of Pharaoh should feel any regret in forsaking her
   father, her kinsfolk, and the land of Egypt, because she would receive a
   glorious recompense, which ought to allay the grief she might experience in
   being separated from them. To reconcile her to the thought of leaving her
   own country, he encourages her by the consideration that she is married to
   so illustrious a king.

   Let us now return to Christ. And, in the first place, let us remember that
   what is spiritual is here described to us figuratively; even as the
   prophets, on account of the dulness of men, were under the necessity of
   borrowing similitudes from earthly things. When we bear in mind this style
   of speaking, which is quite common in the Scriptures, we will not think it
   strange that the sacred writer here makes mention of ivory palaces, gold,
   precious stones, and spices; for by these he means to intimate that the
   kingdom of Christ will be replenished with a rich abundance, and furnished
   with all good things. The glory and excellence of the spiritual gifts, with
   which God enriches his Church, are indeed held in no estimation among men;
   but in the sight of God they are of more value than all the riches of the
   world. At the same time, it is not necessary that we should apply curiously
   to Christ every particular here enumerated; [170] as for instance, what is
   here said of the many wives which Solomon had. If it should be imagined from
   this that there may be several churches, the unity of Christ’s body will be
   rent in pieces. I admit, that as every individual believer is called “the
   temple of God,” (1 Corinthians 3:17, and 6:19,) so also might each be named
   “the spouse of Christ;” but properly speaking, there is only one spouse of
   Christ, which consists of the whole body of the faithful. She is said to sit
   by the side of the king, not that she exercises any dominion peculiar to
   herself, but because Christ rules in her; and it is in this sense that she
   is called “the mother of us all,” (Galatians 4:26.)

   This passage contains a remarkable prophecy in reference to the future
   calling of the Gentiles, by which the Son of God formed an alliance with
   strangers and those who were his enemies. There was between God and the
   uncircumcised nations a deadly quarrel, a wall of separation which divided
   them from the seed of Abraham, the chosen people, (Ephesians 2:14;) for the
   covenant which God had made with Abraham shut out the Gentiles from the
   kingdom of heaven till the coming of Christ. Christ, therefore, of his free
   grace, desires to enter into a holy alliance of marriage with the whole
   world, in the same way as if a Jew in ancient times had taken to himself a
   wife from a foreign and heathen land. But in order to conduct into Christ’s
   presence his bride chaste and undefiled, the prophet exhorts the Church
   gathered from the Gentiles to forget her former manner of living, and to
   devote herself wholly to her husband. As this change, by which the children
   of Adam begin to be the children of God, and are transformed into new men,
   is a thing so difficult, the prophet enforces the necessity of it the more
   earnestly. In enforcing his exhortation in this way by different terms,
   hearken, consider, incline thy ear, he intimates, that the faithful do not
   deny themselves, and lay aside their former habits, without intense and
   painful effort; for such an exhortation would be superfluous, were men
   naturally and voluntarily disposed to it. And, indeed, experience shows how
   dull and slow we are to follow God. By the word consider, or understand, our
   stupidity is tacitly rebuked, and not without good reason; for whence arise
   that self-love which is so blind, that false opinion which we have of our
   own wisdom and strength, the deception arising from the fascinations of the
   world, and, in fine, the arrogance and pride which are natural to us, but
   because we do not consider how precious a treasure God is presenting to us
   in his only begotten Son? Did not this ingratitude prevent us, we would
   without regret, after the example of Paul, (Philippians 3:8,) reckon as
   nothing, or as “dung,” those things which we admire most, that Christ might
   replenish us with his riches. By the word daughter, the prophet gently and
   sweetly soothes the new Church; and he also sets before her the promise of a
   bountiful reward, [171] to induce her, for the sake of Christ, willingly to
   despise and forsake whatever she made account of heretofore. It is certainly
   no small consolation to know that the Son of God will delight in us, when we
   shall have put off our earthly nature. In the meantime, let us learn, that
   to deny ourselves is the beginning of that sacred union which ought to exist
   between us and Christ. By her father’s house and her people is doubtless
   meant all the corruptions which we carry with us from our mother’s womb, or
   derive from evil custom; nay, under this mode of expression there is
   comprehended whatever men have belonging to themselves; for there is no part
   of our nature sound or free from corruption.

   It is necessary, also, to notice the reason which is added, namely, that if
   the Church refuses to devote herself wholly to Christ, she casts off his due
   and lawful authority. By the word worship we must understand not only the
   outward ceremony, but also, according to the figure synecdoche, a holy
   desire to yield reverence and obedience. Would to God that this admonition,
   as it ought, had been thoroughly weighed! for the Church of Christ had then
   been more obedient to his authority, and we should not in these days have
   had so great a contest to maintain in reference to her authority against the
   Papists, who imagine that the Church is not sufficiently exalted and
   honored, unless with unbridled license she may insolently triumph over her
   own husband. They, no doubt, in words ascribe supreme authority to Christ,
   saying, that every knee should bow before him; but when they maintain that
   the Church has an unlimited power of making laws, what else is this but to
   give her loose reins, and to exempt her from the authority of Christ, that
   she may break forth into any excess according to her desire? I stay not to
   notice how wickedly they arrogate to themselves the title and designation of
   the Church. But it is intolerable sacrilege to rob Christ and then adorn the
   Church with his spoils. It is no small dignity which the Church enjoys, in
   being seated at the right hand of the King, and it is no small honor to be
   called “the Mother” of all the godly, for to her it belongs to nourish and
   keep them under her discipline. But at the same time it is easy to gather
   from innumerable passages of Scripture, that Christ does not so elevate his
   own Church that he may diminish or impair in the least his own authority.

   12 And the daughter of Tyre with a gift. This also is a part of the
   recompense which the prophet promises to the queen in order to mitigate or
   rather to extinguish entirely, the longing desire she might still feel after
   her former condition. He says: that the Tyrians will come humbly to pay her
   reverence, bringing presents with them. Tyre, we know, was formerly a city
   of great renown, and, therefore, he accounts it a very high honor that men
   will come from a city so distinguished and opulent to greet her and to
   testify their submission to her. It is not necessary for us to examine every
   word minutely, in order to apply to the Church every thing here said
   concerning the wife of Solomon; but in our own day we realize some happy
   fruits of this prophecy when God has so ordered it, that some of the great
   men of this world, although they themselves refuse to submit to the
   authority of Christ, act with kindness towards the Church, maintaining and
   defending her.
     _________________________________________________________________

   [161] “Ou, dames d’honneur.” — Fr. marg. “Maids of honor.”

   [162] The right hand was the place of dignity and honor.

   [163] “אופור, Ophir; in gold of Ophir, in a golden garment. Ophir, a country
   in India abounding in precious gold, 1 Kings 9:28, whose gold was obryzum,
   or ophrizum, i e most excellent.” — Bythner’s Lyra

   [164] “C’est, luy porteras reverence.” — Fr. marg. That is, thou shalt do
   him reverence.”

   [165] Calvin here seems to take the word מני, Minni, which has somewhat
   perplexed commentators, to be the particle מן, min, out of, with י, yod,
   paragogic, as it is in Psalm 44:19, and many other places; and to suppose
   that the relative אשר, asher, which, a pronoun frequently omitted, is to be
   understood, — “out of which palaces they have made thee glad.” This is the
   view taken by many interpreters. Others understand the word מני, minni, to
   be a noun; (and from Jeremiah 51:27, it appears that מני, minni, was the
   proper name of a territory, which Bochart shows was a district of Armenia;)
   and they translate the words thus, “From the ivory palaces of Armenia they
   make thee glad,” make thee glad with presents. Others suppose that מני,
   minni, is here the name of a region, Minnaea in Arabia Felix, which abounded
   in myrrh and frankincense; and according to this view, the clause may be
   rendered, “The Minnaeitas from their ivory palaces make thee glad;” that is,
   coming to thee from their ivory palaces they gladden thee with presents.
   Rosenmüller thinks with Schmidt, De Wette, and Gesenius, that a more elegant
   sense will be brought out if we understand מני, minni, as a plural noun in a
   form somewhat unusual, but of which there are several other examples in the
   Old Testament, such as שכשי, 2 Samuel 23:8; כרי, 2 Kings 9:4, 19; עמי, 2
   Samuel 22:44; Psalm 144:2. “The word,” says he, “according to these
   examples, stands for מנים, and signifies, as in the Syriac, Psalm 150:4,
   chords, stringed instruments of music. The sense of the clause will thus be,
   ‘From the palaces of ivory, musical instruments — players on musical
   instruments — make thee glad.’” — Rosenmüller on the Messianic Psalms, pp.
   213-215. — Biblical Cabinet, volume 32.

   [166] “Comme un peu apres le prophere descrit la Royne ornee somptueusement
   et magnifiquement.” — Fr.

   [167] “Ou, dames d’honneur.” — Fr.

   [168] “Car combien que la fille du Roy d’Egypte que Salomon avoit espousee,
   fust sa principale femme, et teinst le premier lieu.” — Fr.

   [169] “Comme estoit la Roy d’Egypte.” — Fr.

   [170] This is certainly a most important rule in interpreting the
   allegorical compositions of Scripture. It is not to be imagined that there
   are distinct analogies between every part of an allegorical representation,
   and the spiritual subjects which it is designed to illustrate. The
   interpreter who allows his ingenuity to press too closely all the points of
   the allegory to the spiritual subjects couched under it, seeking points of
   comparison in the complementary parts, which are introduced merely for the
   purpose of giving more animation and beauty to the discourse, is in danger
   by his fanciful analogies of degrading the composition, and falling into
   absurdities.

   [171] “En luy proposant bonne recompense.” — Fr.
     _________________________________________________________________

   Psalm 45:13-17

   13. The daughter of the King is all glorious within: her clothing is of
   garments embroidered with gold. 14. She shall be brought to the King in
   raiment of needle-work: the virgins after her, her companions, shall be
   brought to thee. 15. They shall be brought with joy and gladness; they shall
   enter into the palace of the King. 16. Instead of thy fathers shall be thy
   children: thou shalt make them princes in all the earth. 17. I will make thy
   name to be remembered throughout all generations: therefore the people shall
   praise thee for ever and ever.


   13 The daughter of the King is all glorious within [172] This verse may be
   understood in a twofold sense; either as meaning that the queen, not only
   when she appears in public before all the people, but also when sitting in
   private in her own chamber, is always sumptuously apparelled; or, that the
   splendor and gorgeous appearance of her attire is not merely a thing of
   display, designed to dazzle the eyes of the simple, but consists of
   expensive and really substantial material. The prophet accordingly enhances
   the happy and lofty condition of the queen by the circumstance, that she has
   not only sumptuous apparel in which she may appear on particular occasions,
   but also for her ordinary and daily attire. Others expound it in this sense,
   That all her glory consists in the king inviting her familiarity into his
   presence; and this opinion they rest on the ground that immediately after
   there is a description given of her as passing into the chamber of the king
   accompanied with a great and glorious train of followers. This display of
   pomp exceeds the bounds of due moderation; but, in the meantime, we are
   taught by it, that while the Church is thus richly apparelled, it is not
   designed to attract the notice of men, but only for the pleasure of the
   King. If in our day the Church is not so richly adorned with that spiritual
   beauty in which the glory of Christ shines forth, the fault ought to be
   imputed to the ingratitude of men, who either through their own indifference
   despise the goodness of God, or else, after having been enriched by him,
   again fall into a state of poverty and want.

   16 Instead of thy fathers shall be thy children This also serves to show the
   glory and transcendent excellence of this kingdom, namely, that the children
   will not be inferior in dignity to their fathers, and that the nobility of
   the race will not be diminished after the death of Solomon; for the children
   which shall be born to him will equal those who had preceded them in the
   most excellent virtues. Then it is added, that they shall be princes in all
   the earth, because the empire shall enjoy such an extent of dominion on
   every side, that it might easily be divided into many kingdoms. It is easy
   to gather, that this prophecy is spoken expressly concerning Christ; for so
   far were the sons of Solomon from having a kingdom of such an extent, as to
   divide it into provinces among them, that his first successor retained only
   a small portion of his kingdom. There were none of his true and lawful
   successors who attained the same power which he had enjoyed, but being
   princes only over one tribe and a half of the people, they were, on this
   account, shut up within narrow limits, and, as we say, had their wings
   clipped. [173] But at the coming of Christ, who appeared at the close of the
   ancient Church, and the beginning of the new dispensation, it is an
   undoubted truth, that children were begotten by him, who were inferior in no
   respect to their fathers, either in number or in excellence, and whom he set
   as rulers over the whole world. In the estimation of the world, the ignominy
   of the cross obscures the glory of the Church; but when we consider how
   wonderfully it has increased, and how much it has been distinguished by
   spiritual gifts, we must confess that it is not without cause that her glory
   is in this passage celebrated in such sublime language. It ought, however,
   to be observed, that the sovereignty, of which mention is here made,
   consists not in the persons of men, but refers to the head. According to a
   frequent mode of expression in the Word of God, the dominion and power which
   belong properly to the head, and are applicable peculiarly to Christ alone,
   are in many places ascribed to his members. We know that those who occupy
   eminent stations in the Church, and who rule in the name of Christ, do not
   exercise a lordly dominion, but rather act as servants. As, however, Christ
   has committed to them his Gospel, which is the scepter of his kingdom, and
   intrusted it as it were to their keeping, they exercise, in some sort, his
   power. And, indeed, Christ, by his ministers, has subdued to his dominion
   the whole world, and has erected as many principalities under his authority
   as there have been churches gathered to him in divers nations by their
   preaching.

   17 I will make thy name to be remembered, etc. This also is equally
   inapplicable to Solomon, who, by his shameful and impious rebellion, stained
   the memory of his name with disgrace. In polluting by superstitious
   abominations the land which was consecrated to God, did he not bring upon
   himself indelible ignominy and shame? For this deed alone his name deserves
   to be buried in everlasting oblivion. Nor was his son Rehoboam in any degree
   more deserving of praise; for through his own foolish presumption he lost
   the better part of his kingdom. To find, therefore, the true accomplishment
   of what is here said, we must come to Christ, the memory of whose name
   continues to prosper and prevail. It is no doubt despised by the world, nay,
   wicked men, in the pride of their hearts, even reproach his sacred name, and
   outrageously trample it under their feet; but still it survives in its
   undiminished majesty. It is also true, that his enemies rise up on all sides
   in vast numbers to overthrow his kingdom; but notwithstanding, men are
   already beginning to bow the knee before him, which they will continue to
   do, until the period arrive when he shall tread down all the powers that are
   opposed to him. The furious efforts of Satan and the whole world have not
   been able to extinguish the name of Christ, which, being transmitted from
   one generation to another, still retains its glory in every age, even as at
   this day we see it celebrated in every language. And although the greater
   part of the world tear it in pieces by their impious blasphemies, yet it is
   enough that God stirs up his servants every where to proclaim with fidelity
   and with unfeigned zeal the praises of Christ. In the meantime, it is our
   duty diligently to use our endeavors, that the memory of Christ, which ought
   to prosper and prevail throughout all ages, to the eternal salvation of men,
   may never at any time lose any of its renown.
     _________________________________________________________________

   [172] Dathe and Berlin refer within to the interior of the queen’s palace,
   which seems to agree best with the context. The original word rendered
   within denotes the interior of a house in Leviticus 10:18, and 1 Kings 6:18.
   Fry explains the words thus: “Most splendid is the royal daughter within the
   awning of her covered vehicle;” and refers to the picture of a bridal
   procession in Mr Lane’s Egypt. Dr Geddes reads: — “All glorious is the queen
   in her apartment,
   Her robe is bespangled with gold;
   To the king she shall be brought in brocade,
   Attended by her virgin companions.” “This,” says he, namely, verse 13th,
   “and the two next verses, contain a fine description of Oriental manners.
   The queen, before she be led to the king’s apartment, is gorgeously dressed
   in her own; and thence proceeds with her female train to the royal
   palace.”

   [173] “Et (comme on dit) ont eu les ailes rongnees.” — Fr.
     _________________________________________________________________
     _________________________________________________________________

   PSALM 46

   This psalm seems to be an expression of thanksgiving rather for some
   particular deliverance, than for the constant aid by which God has always
   protected and preserved his Church. It may be inferred from it that the city
   of Jerusalem. when stricken with great terror, and placed in extreme danger,
   was preserved, contrary to all expectation, by the unlooked for and
   miraculous power of God. The prophet, therefore, whoever composed the psalm,
   commending a deliverance so singularly vouchsafed by God, exhorts the
   faithful to commit themselves confidently to his protection, and not to
   doubt that, relying fearlessly upon him as their guardian and the protector
   of their welfare, they shall be continually preserved in safety from all the
   assaults of their enemies, because it is his peculiar office to quell all
   commotions.

   To the chief musician of the sons of Korah, a song upon Alamoth.

   Interpreters are not agreed as to the meaning of the word עלמות, alamoth;
   but without noticing all the different opinions, I shall mention only two of
   them, namely, that it was either an instrument of music, or else the
   commencement of some common and well known song. The latter conjecture
   appears to me the most probable. As to the time when this psalm was written
   it is also uncertain, unless, perhaps, we might suppose that it was written
   when the siege of the city was suddenly raised by the terrible and sore
   destruction which God brought upon the army of Sennacherib, [174] (2 Kings
   19:35.) This opinion I readily admit, because it accords most with the whole
   scope of the psalm. It is abundantly manifest that some favor of God, worthy
   of being held in remembrance, such as that was, is here commended.
     _________________________________________________________________

   Psalm 46:1-2

   1. God is our refuge and strength: he is found an exceeding [or superlative]
   help in tribulations. 2. Therefore we will not fear, though the earth be
   moved, and the mountains fall into the midst of the sea.


   1. God is our refuge and strength Here the Psalmist begins with a general
   expression or sentiment, before he comes to speak of the more particular
   deliverance. He begins by premising that God is sufficiently able to protect
   his own people, and that he gives them sufficient ground to expect it; for
   this the word מחסה, machaseh, properly signifies. In the second clause of
   the verse the verb he is found, which we translate in the present, is in the
   past tense, he has been found; and, indeed, there would be no impropriety in
   limiting the language to some particular deliverance which had already been
   experienced, just as others also have rendered it in the past tense. But as
   the prophet adds the term tribulations in the plural number, I prefer
   explaining it of a continued act, That God comes seasonably to our aid, and
   is never wanting in the time of need, as often as any afflictions press upon
   his people. If the prophet were speaking of the experience of God’s favor,
   it would answer much better to render the verb in the past tense. It is,
   however, obvious that his design is to extol the power of God and his
   goodness towards his people, and to show how ready God is to afford them
   assistance, that they may not in the time of their adversities gaze around
   them on every side, but rest satisfied with his protection alone. He
   therefore says expressly that God acts in such a manner towards them, to let
   the Church know that he exercises a special care in preserving and defending
   her. There can be no doubt that by this expression he means to draw a
   distinction between the chosen people of God and other heathen nations, and
   in this way to commend the privilege of adoption which God of his goodness
   had vouchsafed to the posterity of Abraham. Accordingly, when I said before
   that it was a general expression, my intention was not to extend it to all
   manner of persons, but only to all times; for the object of the prophet is
   to teach us after what manner God is wont to act towards those who are his
   people. He next concludes, by way of inference, that the faithful nave no
   reason to be afraid, since God is always ready to deliver them, nay, is also
   armed with invincible power. He shows in this that the true and proper proof
   of our hope consists in this, that, when things are so confused, that the
   heavens seem as it were to fall with great violence, the earth to remove out
   of its place, and the mountains to be torn up from their very foundations,
   we nevertheless continue to preserve and maintain calmness and tranquillity
   of heart. It is an easy matter to manifest the appearance of great
   confidence, so long as we are not placed in imminent danger: but if, in the
   midst of a general crash of the whole world, our minds continue undisturbed
   and free of trouble, this is an evident proof that we attribute to the power
   of God the honor which belongs to him. When, however, the sacred poet says,
   We will not fear, he is not to be understood as meaning that the minds of
   the godly are exempt from all solicitude or fear, as if they were destitute
   of feeling, for there is a great difference between insensibility and the
   confidence of faith. He only shows that whatever may happen they are never
   overwhelmed with terror, but rather gather strength and courage sufficient
   to allay all fear. Though the earth be moved, and the mountains fall into
   the midst of the sea, are hyperbolical modes of expression, but they
   nevertheless denote a revolution, and turning upside down of the whole
   world. Some have explained the expression, the midst of the sea, as
   referring to the earth. I do not, however, approve of it. But in order more
   fully to understand the doctrine of the psalm, let us proceed to consider
   what follows.
     _________________________________________________________________

   Psalm 46:3-5

   3. Though the waters thereof roar and rage [175] tempestuously: though the
   mountains be shaken with the swelling thereof. Selah. 4. The streams of her
   river shall make glad the city of God, the sanctuary of the tabernacles of
   the Most High. 5. God is in the midst of her; she shall not be moved: God
   will help her at the dawn of the morning.


   3 Though the waters thereof roar, etc This verse ought to be read in
   connection with the verse which follows, because it is necessary to complete
   the sense, as if it had been said: Though the waters of the sea roar and
   swell, and by their fierce impetuosity shake the very mountains — even in
   the midst of these dreadful tumults, the holy city of God will continue to
   enjoy comfort and peace, satisfied with her small streams. The relative
   pronoun her, according to the common usage of the Hebrew language, is
   superfluous in this place. The prophet intended simply to say, that the
   small streams of a river would afford to the holy city abundant cause of
   rejoicing, though the whole world should be moved and destroyed. I have
   already mentioned shortly before how profitable is the doctrine taught us in
   this place, that our faith is really and truly tested only when we are
   brought into very severe conflicts, and when even hell itself seems opened
   to swallow us up. In like manner, we have portrayed to us the victory of
   faith over the whole world, when, in the midst of the utmost confusion, it
   unfolds itself, and begins to raise its head in such a manner as that
   although the whole creation seem to be banded together, and to have
   conspired for the destruction of the faithful, it nevertheless triumphs over
   all fear. Not that the children of God, when placed in peril, indulge in
   jesting or make a sport of death, but the help which God has promised them
   more than overbalances, in their estimation, all the evils which inspire
   them with fear. The sentiment of Horace is very beautiful, when, speaking of
   the righteous man and the man who feels conscious of no guilt, he says,
   (Car., Lib. iii., Od. 3,)

   “Dux inquieti turbidus Adriae,
   Nec fulminantis magna Jovis manus,
   Si fractus illabitur orbis,
   Impavidum ferient ruinae.”

   “Let the wild winds that rule the seas,
   Tempestuous, all their horrors raise;
   Let Jove’s dread arm with thunders rend the spheres;
   Beneath the crush of worlds undaunted he appears.” [176]

   But as no such person as he imagines could ever be found, he only trifles in
   speaking as he does. Their fortitude, therefore, has its foundation in the
   assurance of the divine protection alone, so that they who rely upon God,
   and put their trust in him, may truly boast, not only that they shall be
   undismayed, but also that they shall be preserved in security and safety
   amidst the ruins of a falling world.

   The prophet says expressly, that the city of God shall be glad, although it
   had no raging sea, but only a gently flowing stream, to set for its defense
   against those waves of which he has made mention. By this mode of expression
   he alludes to the stream which flowed from Shiloah, and passed through the
   city of Jerusalem. Further, the prophet, I have no doubt, here indirectly
   rebukes the vain confidence of those who, fortified by earthly assistance,
   imagine that they are well protected, and beyond the reach of all danger.
   Those who anxiously seek to strengthen themselves on all sides with the
   invincible helps of the world, seem, indeed, to imagine that they are able
   to prevent their enemies from approaching them, just as if they were
   environed on all sides with the sea; but it often happens that the very
   defenses which they had reared turn to their own destruction, even as when a
   tempest lays waste and destroys an island by overflowing it. But they who
   commit themselves to the protection of God, although in the estimation of
   the world they are exposed to every kind of injury, and are not sufficiently
   able to repel the assaults made upon them, nevertheless repose in security.
   On this account, Isaiah (Isaiah 8:6) reproves the Jews because they despised
   the gently flowing waters of Shiloah, and longed for deep and rapid rivers.

   In that passage, there is an elegant antithesis between the little brook
   Shiloah on the one hand, and the Nile and Euphrates on the other; as if he
   had said, They defraud God of his honor by the unworthy reflection, that
   when he made choice of the city of Jerusalem, he had not made the necessary
   provision in respect of strength and fortifications for its defense and
   preservation. And certainly, if this psalm was written after the slaughter
   and flight of the army of Sennacherib, it is probable that the inspired
   writer purposely made use of the same metaphor, to teach the faithful in all
   ages, that the grace of God alone would be to them a sufficient protection,
   independent of the assistance of the world. In like manner, the Holy Spirit
   still exhorts and encourages us to cherish the same confidence, that,
   despising all the resources of those who proudly magnify themselves against
   us, we may preserve our tranquillity in the midst of disquietude and
   trouble, and not be grieved or ashamed on account of our defenseless
   condition, so long as the hand of God is stretched out to save us. Thus,
   although the help of God comes to our aid in a secret and gentle manner,
   like the still flowing streams, yet it imparts to us more tranquillity of
   mind than if the whole power of the world were gathered together for our
   help. In speaking of Jerusalem as the sanctuary of the tabernacles of the
   Most High, the prophet makes a beautiful allusion to the circumstances or
   condition of that time: for although God exercised authority over all the
   tribes of the people, yet he made choice of that city as the seat of
   royalty, from which he might govern the whole nation of Israel. The
   tabernacles of the Most High were scattered throughout all Judea, but still
   it was necessary that they should be gathered together and united in one
   sanctuary, that they might be under the dominion of God.

   5. God is in the midst of her; she shall not be moved. The Psalmist now
   shows that the great security of the Church consists in this, that God
   dwells in the midst of her; for the verb which we translate, shall be moved,
   is of the feminine gender, nor can it be referred to God, as if it were
   designed to teach that God is immovable. The sentence must be explained in
   this way, The holy city shall not be moved or shaken, because God dwells
   there, and is always ready to help her. The expression, the dawn of the
   morning [177] denotes daily, as soon as the sun rises upon the earth. The
   sum of the whole is, If we desire to be protected by the hand of God, we
   must be concerned above all things that he may dwell amongst us; for all
   hope of safety depends upon his presence alone. And he dwells amongst us for
   no other purpose than to preserve us uninjured. Moreover, although God does
   not always hasten immediately to our aid, according to the importunity of
   our desires, yet he will always come to us seasonably, so as to make
   apparent the truth of what is elsewhere said,

   “Behold, he that keepeth Israel shall neither slumber nor sleep,” (Psalm
   121:4.)
     _________________________________________________________________

   [175] “Ou, s’enfleront.” — Fr. marg. “Or, swell.”

   [176] Francis’ Translation of Horace.

   [177] “At the looking forth of the morning; that is, as the Greek explaineth
   it, ‘very early;’ when the morning peereth or showeth the face.” —
   Ainsworth. “As soon as the morning appears [or shows] its face; i.e., God
   will come very early to her succor, before any enemy is awakened to annoy
   her.” — Mudge. “Before the dawn of the morning; i.e., with the utmost
   readiness and alacrity. The expression is borrowed from the conduct of a
   person who, in his anxiety to accomplish a favorite object, engages in it
   earlier than men ordinarily would. Jeremiah 7:13; and 7:25.” — French and
   Skinner.
     _________________________________________________________________

   Psalm 46:6-11

   6. The peoples raged, the kingdoms were moved: he uttered his voice [178]
   the earth melted. 7. Jehovah of armies is with us: the God of Jacob is our
   fortress. Selah. 8. Come ye, consider the works of Jehovah, what desolations
   [179] he hath made in the earth. 9. He maketh battles to cease even to the
   end of the earth; he breaketh the bow, he cutteth in pieces the spear; he
   burneth the chariots with fire. [180] 10. Be still [181] and know that I am
   God: I will be exalted among the heathen, I will be exalted in the earth
   [182] 11. Jehovah of armies is with us: the God of Jacob is our fortress.
   Selah.


   6 The peoples raged Since the Church of God is never without enemies, and
   these very powerful, and such as consequently fight against her with cruel
   and unbridled fury, the prophet now confirms from experience the doctrine
   which he had advanced concerning the impregnable character of the divine
   protection. He then deduces from it this general ground of consolation, That
   it belongs continually to God to restrain and quell all commotions, and that
   his arm is strong enough to break all the efforts of the enemy. This
   passage, I admit, might be understood in a more general sense, as meaning
   that the city of God is liable to be assailed by many storms and tempests;
   but that by the favor of God she is, nevertheless, always preserved in
   safety. It is, however, more probable, as I have already said at the
   beginning, that the Psalmist is here speaking of some notable deliverance,
   in which God had given a striking proof of the power and favor which he
   exercises in the constant preservation of the Church. Accordingly, he
   relates what had taken place, namely, that the enemies of the Church came
   with a dreadful host to waste and destroy it; but that immediately, by the
   voice of God, they, as it were, melted and vanished away. From this we
   derive an invaluable ground of consolation, when it is said, That although
   the whole world rise up against us, and confound all things by their
   increased madness, they can be brought to nought in a moment, as soon as God
   shows himself favorable towards us. The voice of God, no doubt, signifies
   his will or command; but the prophet, by this expression, seems to have an
   eye to the promises of God, by which he has declared, that he will be the
   guardian and defender of the Church. At the same time, let us observe the
   contrast which is here stated between the voice of God and the turbulent
   commotions of the kingdoms of this world.

   7. Jehovah of armies is with us. In this verse we are taught how we shall be
   able to apply to our own use the things which the Scriptures everywhere
   record concerning the infinite power of God. We shall be able to do this
   when we believe ourselves to be of the number of those whom God has embraced
   with his fatherly love, and whom he will cherish. The Psalmist again
   alludes, in terms of commendation, to the adoption by which Israel was
   separated from the common condition of all the other nations of the earth.
   And, indeed, apart from this, the description of the power of God would only
   inspire us with dread. Confident boasting, then, arises from this, that God
   has chosen us for his peculiar people, to show forth his power in preserving
   and defending us. On this account, the prophet, after having celebrated the
   power of God by calling him the God of armies, immediately adds another
   epithet, the God of Jacob, by which he confirms the covenant made of old
   time with Abraham, that his posterity, to whom the inheritance of the
   promised grace belongs, should not doubt that God was favorable to them
   also. That our faith may rest truly and firmly in God, we must take into
   consideration at the same time these two parts of his character — his
   immeasurable power, by which he is able to subdue the whole world under him;
   and his fatherly love which he has manifested in his word. When these two
   things are joined together, there is nothing which can hinder our faith from
   defying all the enemies which may rise up against us, nor must we doubt that
   God will succor us, since he has promised to do it; and as to power, he is
   sufficiently able also to fulfill his promise, for he is the God of armies.
   From this we learn, that those persons err egregiously in the interpretation
   of Scripture, who leave in entire suspense the application of all that is
   said concerning the power of God, and do not rest assured that he will be a
   Father to them, inasmuch as they are of his flock, and partakers of the
   adoption.

   8 Come ye, consider the works of Jehovah The Psalmist seems still to
   continue in this verse the history of a deliverance by which God had given
   abundant evidence that he is the most efficient and faithful protector of
   his Church, that the godly might derive from it both courage and strength to
   enable them to overcome whatever temptations might afterwards arise. The
   manifestations which God has given of his favor towards us in preserving us,
   ought to be kept continually before our eyes as a means of establishing in
   our hearts a persuasion of the stability of his promises. By this
   exhortation we have tacitly rebuked the indifference and stupidity of those
   who do not make so great account of the power of God as they ought to do; or
   rather, the whole world is charged with ingratitude, because there is
   scarcely one in a hundred who acknowledges that he has abundant help and
   security in God, so that they are all blinded to the works of God, or rather
   wilfully shut their eyes at that which would, nevertheless, prove the best
   means of strengthening their faith. We see how many ascribe to fortune that
   which ought to be traced to the providence of God. Others imagine that they
   obtain, by their own industry, whatever God has bestowed upon them, or
   ascribe to second causes what proceeds from him alone; while others are
   utterly lost to all sense. The Psalmist, therefore, justly calls upon all
   men, and exhorts them to consider the works of God; as if he had said, The
   reason why men repose not the hope of their welfare in God is, that they are
   indifferent to the consideration of his works, or so ungrateful, that they
   make not half the account of them which they ought to do. As he addresses
   himself in general to all men, we learn, that even the godly themselves are
   drowsy and unconcerned in this respect until they are awakened. He extols
   very highly the power of God in preserving his chosen people, which is
   commonly despised or not estimated as it ought to be, when it is exercised
   after an ordinary manner. He therefore sets before them the desolations of
   countries, and marvellous devastations, and other miraculous things, which
   more powerfully move the minds of men. If any one would prefer to understand
   what follows — He maketh battles to cease — of some special help vouchsafed
   by God, yet still it must be considered as intended to lead the faithful to
   expect as much help from him in future as they had already experienced. The
   prophet, it appears, from one particular instance, designs to show in
   general how mightily God is wont to defend his Church. At the same time, it
   happened more than once, that God quelled throughout the land of Judea all
   the dangerous tumults by which it was distracted, and drove away wars far
   from it, by depriving the enemies of their courage, breaking their bows, and
   burning their chariots; and it is very probable that the prophet, froth a
   particular instance, here takes occasion to remind the Jews how often God
   had disappointed the greatest efforts of their enemies. One thing, however,
   is quite certain, that God is here set forth as adorned with these titles,
   that we should look for peace from him, even when the whole world is in
   uproar, and agitated in a dreadful manner.

   10 Be still, and know that I am God The Psalmist seems now to turn his
   discourse to the enemies of the people of God, who indulge their lust of
   mischief and revenge upon them: for in doing injury to the saints they do
   not consider that they are making war against God. Imagining that they have
   only to do with men, they presumptuously assail them, and therefore the
   prophet here represses their insolence; and that his address may have the
   more weight, he introduces God himself as speaking to them. In the first
   place, he bids them be still, that they may know that he is God; for we see
   that when men are carried away without consideration, they go beyond all
   bounds and measure. Accordingly, the prophet justly requires the enemies of
   the Church to be still and hold their peace, so that when their anger is
   appeased they may perceive that they are fighting against God. We have in
   the fourth Psalm, at the fourth verse, a sentiment somewhat similar, “Stand
   in awe, and sin not: commune with your own heart upon your bed, and be
   still.” In short, the Psalmist exhorts the world to subdue and restrain
   their turbulent affections, and to yield to the God of Israel the glory
   which he deserves; and he warns them, that if they proceed to act like
   madmen, his power is not enclosed within the narrow limits of Judea, and
   that it will be no difficult matter for him to stretch forth his arm afar to
   the Gentiles and heathen nations, that he may glorify himself in every land.
   In conclusion, he repeats what he had already said, that God has more than
   enough, both of weapons and of strength, to preserve and defend his Church
   which he has adopted.
     _________________________________________________________________

   [178] “C’est, fait resonner.” — Fr. marg. “That is, made to resound.”

   [179] “Ou, quels deserts.” — Fr. marg. “Or, what deserts.”

   [180] There is probably here an allusion to the ancient custom of collecting
   the arms and armor of the vanquished into a heap, and setting it on fire.
   The image is employed to express complete victory, and a perfect
   establishment of peace. This custom prevailed among the Jews, and the first
   instance of it which we meet with is in Joshua 11:6. It is also referred to
   in the description of the judgments of God upon Gog, Ezekiel 39:8-10. This
   was also a Roman custom. Virgil alludes to it in Aeneid, lib. 8, 50, 560. A
   medal struck by Vespasian the Roman emperor to commemorate the termination
   of his wars both in Italy and through all parts of the world, represents the
   Goddess of Peace holding an olive-branch with one hand, and in the other a
   lighted torch, with which she sets fire to a heap of armor.

   [181] “Ou, arrestez, demeurez coy.” — Fr. marg. “Or, stop, be quiet.”

   [182] “Par toute la terre.” — Fr. “Through all the earth.”
     _________________________________________________________________

   [174] Others refer it, as Rosenmüller, to the victory of Jehoshaphat, which
   was celebrated with great rejoicing, 2 Chronicles 20:26-30. It is, however,
   difficult or impossible to ascertain with certainty the occasion on which it
   was composed. It seems rather the language of faith under threatened
   difficulties, than of triumph over vanquished foes. Thus, in the midst of
   threatened danger, it may be employed by Christians to support their faith,
   hope, and peace. This was Luther’s favorite psalm. He composed a famous
   version of it on his journey to the Diet at Worms, where he went boldly to
   defend the Reformation at the risk of his life; and he was wont to say when
   threatened with any fresh trouble, “Come, let us sing the 46th Psalm.”
     _________________________________________________________________

   PSALM 47

   Some think that this psalm was composed at the time when the temple was
   dedicated, and the ark of the covenant placed in the sanctuary. But as this
   is a conjecture which has little to support it, it is better, if I am not
   mistaken, instead of detaining ourselves with this, to consider the
   subject-matter of the psalm, and the use to which it ought especially to be
   applied. It was no doubt appointed for the stated holy assemblies, as may be
   easily gathered from the whole tenor of the poem; and perhaps it was
   composed by David, and delivered by him to the Levites, to be sung by them
   before the temple was built, and when the ark as yet abode in the
   tabernacle. But whoever was its author, he exhorts not only the Israelites,
   but also all nations, to worship the only true God. It chiefly magnifies the
   favor which, according to the state of things at that time, God had
   graciously vouchsafed to the offspring of Abraham; and salvation to the
   whole world was to proceed from this source. It however contains, at the
   same time, a prophecy of the future kingdom of Christ. It teaches that the
   glory which then shone under the figure of the material sanctuary will
   diffuse its splendor far and wide; when God himself will cause the beams of
   his grace to shine into distant lands, that kings and nations may be united
   into fellowship with the children of Abraham.

   To the chief musician of the sons of Korah: A Psalm.
     _________________________________________________________________

   Psalm 47:1-4

   1. Clap your hands, all ye peoples: shout unto God with the voice of
   triumph. 2. For Jehovah is high, terrible, and a great King over all the
   earth. 3. He hath put in order [183] the people under us, and the nations
   under our feet. 4. He hath chosen our inheritance for us, the glory of
   Jacob, whom he loved. Selah.


   1. Clap your hands, all ye peoples As the Psalmist requires the nations, in
   token of their joy and of their thanksgiving; to God, to clap their hands,
   or rather exhorts them to a more than ordinary joy, the vehemence of which
   breaks forth and manifests itself by external expressions, it is certain
   that he is here speaking of the deliverance which God had wrought for them.
   Had God erected among the Gentiles some formidable kingdom, this would
   rather have deprived all of their courage, and overwhelmed them with
   despair, than given them matter to sing and leap for joy. Besides, the
   inspired writer does not here treat of some common or ordinary blessings of
   God; but of such blessings as will fill the whole world with incredible joy,
   and stir up the minds of all men to celebrate the praises of God. What he
   adds a little after, that all nations were brought into subjection to
   Israel, must, therefore, necessarily be understood not of slavish
   subjection, but of a subjection which is more excellent, and more to be
   desired, than all the kingdoms of the world. It would be unnatural for those
   who are subdued and brought to submit by force and fear to leap for joy.
   Many nations were tributary to David, and to his son Solomon; but while they
   were so, they ceased not, at the same time, to murmur, and bore impatiently
   the yoke which was imposed upon them, so far were they from giving thanks to
   God with joyful and cheerful hearts.

   Since, then, no servitude is happy and desirable but that by which God
   subdues and brings under the standard and authority of Christ his Son those
   who before were rebels, it follows that this language is applicable only to
   the kingdom of Christ, who is called a high and terrible King, (verse 2;)
   not that he makes the wretched beings over whom he reigns to tremble by the
   tyranny and violence of his sway, but because his majesty, which before had
   been held in contempt, will suffice to quell the rebellion of the whole
   world. It is to be observed, that the design of the Holy Spirit is here to
   teach, that as the Jews had been long contumeliously treated, oppressed with
   wrongs, and afflicted from time to time with divers calamities, the goodness
   and liberality of God towards them was now so much the more illustrious,
   when the kingdom of David had subdued the neighboring nations on every
   sidle, and had attained to such a height of glory. We may, however, easily
   gather from the connection of the words the truth of what I have suggested,
   that when God is called a terrible and great King over all the earth, this
   prophecy applies to the kingdom of Christ. There is, therefore, no doubt,
   that the grace of God was celebrated by these titles, to strengthen the
   hearts of the godly during the period that intervened till the advent of
   Christ, in which not only the triumphant state of the people of Israel had
   fallen into decay, but in which also the people, being oppressed with the
   bitterest contumely, could have no taste of the favor of God, and no
   consolation from it, but by relying on the promises of God alone. We know
   that there was a long interruption of the splendor of the kingdom of God’s
   ancient people, which continued from the death of Solomon to the coming of
   Christ. This interval formed, as it were, a gulf or chasm, which would have
   swallowed up the minds of the godly, had they not been supported and upheld
   by the Word of God. As, therefore, God exhibited in the person of David a
   type of the kingdom of Christ, which is here extolled, although there
   followed shortly after a sad and almost shameful diminution of the glory of
   David’s kingdom, then the most grievous calamities, and, finally, the
   captivity and a most miserable dispersion, which differed little from a
   total destruction, the Holy Spirit has exhorted the faithful to continue
   clapping their hands for joy, until the advent of the promised Redeemer.

   3. He hath set in order the people under us Some translate the verb he hath
   subjected; and this agrees with the translation which I have given. Others
   translate it he hath led, which is somewhat more remote from the meaning.
   But to understand the verb ידבר, yadebber, as meaning to destroy, as is done
   by others, is altogether at variance with the mind of the prophet; for it is
   doubtless an advantageous, joyful, and desirable subjection which is here
   meant. In the Hebrew, the verb is in the future tense, he will set in order;
   and if any are disposed to prefer retaining it in this tense, I have no
   great objection to it. As, however, it is certain that under the figure of
   the kingdom of David there is here celebrated the grace of God to come, I
   have readily adopted that rendering which has been preferred by other
   interpreters. Besides, although in this verse the prophet especially exhorts
   his own countrymen to gratitude to God, because, through his favor, they
   ruled over all people; yet it is certain that he means, that those also who
   were subdued are associated with the Jews in this joy. The body does not
   differ more from the shadow than the reigned expressions of joy with which
   the heathen nations honored David in old time, differ from those with which
   the faithful through the whole world [184] receive Christ,; for the latter
   flow from the willing obedience of the heart. And assuredly, if after the
   ark was brought to the temple, there had not appeared hidden under this
   figure something far higher, which formed the substance of it:, it would
   have been as it were a childish joy to assign to God his dwelling there, and
   to shut him up within such narrow limits. But when the majesty of God which
   had dwelt in the tabernacle was manifested to the whole world, and when all
   nations were brought in subjection to his authority, this prerogative of the
   offspring of Abraham was then illustriously manifested. The prophet, then,
   when he declares that the Gentiles Will be subdued, so that they will not
   refuse to obey the chosen people, is describing that kingdom of which he had
   previously spoken. We are not to suppose that he here treats of that secret
   providence by which God governs the whole world, but of the special power
   which he exercises by means of his word; and, therefore, in order that he
   may be properly called a King, his own people must necessarily acknowledge
   him as such. It may, however, be asked, “Since Christ has brought the Church
   under his own authority and celestial power, in what sense can it be said
   that the nations are subject to the Jews, seeing we know that the order of
   the Church cannot be settled aright, and as it ought to be, unless Christ
   the only head stand forth prominently above all, and all the faithful, from
   the greatest to the least, keep themselves in the humble rank of members?
   Nay, more, when Christ erected his dominion through the whole world, the
   adoption, which had before been the peculiar privilege of one people, began
   to be the common privilege of all nations; and by this means liberty was
   granted to all together, that being united to one another by the ties of
   true brotherhood, they should aspire to the celestial inheritance.” The
   answer to this is easy: When the yoke of the law, [185] was imposed upon the
   Gentiles, the Jews then obtained the sovereignty over them; even as by the
   word the pastors of the Church exercise the jurisdiction of the Holy Spirit.
   For this very reason the Church is called a Queen, and the Mother of all the
   godly, (Galatians 4:26,) because divine truth, which is like a scepter to
   subdue us all, has been committed to her keeping. Although then the Jews,
   when the kingdom of Christ emerged into light, were in a state of wretched
   and ignominious servitude to heathen nations, and had been, as it were,
   their slaves; yet the sovereignty is truly and justly attributed to them,
   because God “sent the rod of his strength out of Zion,” (Psalm 110:2;) and
   as they were intrusted with the keeping of the la their office was to
   restrain and subdue the Gentiles by its authority. The only way by which the
   rest of the world has been brought into subjection to God is, that men,
   being renewed by the Spirit of God, have willingly yielded themselves docile
   and tractable to the Jews, and suffered themselves to be under their
   dominion; as it is said in another passage,

   “In those days it shall come to pass, that ten men shall take hold out of
   all languages of the nations, even shall take hold of the skirt of him that
   is a Jew,saying, We will go with you;for we have heard that God is with
   you,” (Zechariah 8:23.)

   4. He hath chosen our inheritance for us. The inspired poet here celebrates
   more distinctly the special grace which God, in his goodness, had bestowed
   upon the chosen and holy seed of Abraham. As he passed by all the rest of
   the word, and adopted to himself a people who were few in number and
   contemptible; so it was proper that such a signal pledge of his fatherly
   love should be distinguished from his common beneficence, which is extended
   to all mankind without distinction. The word chosen is therefore peculiarly
   emphatic, implying that God had not dealt with the children of Abraham as he
   had been accustomed indiscriminately to deal with other nations; but that he
   had bestowed upon them, as it were by hereditary right, a peculiar dignity
   by which they excelled all others. The same thing is expressed immediately
   after by the word glory Thus then the prophet enjoins the duty of
   thanksgiving to God, for having exalted, in the person of Jacob, his chosen
   people to the highest degree of honor, so that they might boast that their
   condition was distinguished from that of all other nations. He shows, at the
   same time, that this was entirely owing to the free and unmerited favor of
   God. The relative pronoun whom is put instead of the causal particle for or
   because, as if the Psalmist had attributed the cause of this prerogative by
   which they were distinguished to God himself. Whenever the favor of God
   towards the Jews is commended, in consequence of his having loved their
   fathers, this principle should always be kept in mind, that hereby all
   merits in man are annihilated. If all the excellence or glory of the holy
   patriarch depended purely and simply upon the good pleasure of God, who can
   dare to arrogate any thing to himself as peculiarly his own? If God then has
   given us any thing above others, and as it were by special privilege, let us
   learn to ascribe the whole to the fatherly love which he bears towards
   seeing he has chosen us to be his flock. We also gather from this passage
   that the grace which God displays towards his chosen is not extended to all
   men in common, but is a privilege by which he distinguishes a few from the
   great mass of mankind.
     _________________________________________________________________

   [183] “Ou, range.” — Fr. marg. “Or, subdued.”

   [184] “Par tout le monde.” — Fr.

   [185] “C’est a dire, la reformation selon la vraye religion de Dieu.” — Fr.
   marg. “That is to say, the reformation according to the true religion of
   God.”
     _________________________________________________________________

   Psalm 47:5-9

   5. God is gone up with triumph, Jehovah with the sound of a trumpet. 6. Sing
   praises to God, sing praises: sing praises to our King, sing praises. 7. For
   God is King of all the earth: sing praises every one who understandeth. 8.
   He hath obtained the kingdom over the heathen: God sitteth upon the throne
   of his holiness. 9. The princes of the peoples [or nations] are assembled
   together to the people of the God of Abraham: for the shields of the earth
   are God’s: he is greatly exalted.


   5. God is gone up with triumph There is here an allusion to the ancient
   ceremony which was observed under the Law. As the sound of trumpets was wont
   to be used in solemnising the holy assemblies, the prophet says that God
   goes up, when the trumpets encourage and stir up the people to magnify and
   extol his power. When this ceremony was performed in old time, it was just
   as if a king, making his entrance among his subjects, presented himself to
   them in magnificent attire and great splendor, by which he gained their
   admiration and reverence. At the same time, the sacred writer, under that
   shadowy ceremony, doubtless intended to lead us to consider another kind of
   going up more triumphant — that of Christ when he “ascended up far above all
   heavens,” (Ephesians 4:10) and obtained the empire of the whole world, and
   armed with his celestial power, subdued all pride and loftiness. You must
   remember what I have adverted to before, that the name Jehovah is here
   applied to the ark; for although the essence or majesty of God was not shut
   up in it, nor his power and operation fixed to it, yet it was not a vain and
   idle symbol of his presence. God had promised that he would dwell in the
   midst of the people so long as the Jews worshipped him according to the rule
   which he had prescribed in the Law; and he actually showed that he was truly
   present with them, and that it was not in vain that he was called upon among
   them. What is here stated, however, applies more properly to the
   manifestation of the glory which at length shone forth in the person of
   Christ. In short, the import of the Psalmist’s language is, When the
   trumpets sounded among the Jews, according to the appointment of the Law,
   that was not a mere empty sound which vanished away in the air; for God, who
   intended the ark of the covenant to be a pledge and token of his presence,
   truly presided in that assembly. From this the prophet draws an argument for
   enforcing on the faithful the duty of singing praises to God He argues, that
   by engaging in this exercise they will not be acting blindly or at random,
   as the superstitious, who, having no certainty in their false systems of
   religion, lament and howl in vain before their idols. He shows that the
   faithful have just ground for celebrating with their mouths and with a
   cheerful heart the praises of God; [186] since they certainly know that he
   is as present with them, as if he had visibly established his royal throne
   among them.

   7. For God is King of all the earth The Psalmist, having called God in the
   close of the preceding verse King of the chosen people, now calls him King
   of all the earth; and thus, while he claims to the Jews the right and honor
   of primogeniture, he at the same time joins to them the Gentiles as
   associates and partakers with them of the same blessing. By these words he
   intimates that the kingdom of God would be much more magnificent and
   glorious at the coming of the Messiah, than it was under the shadowy
   dispensation of the Law, inasmuch as it would be extended to the utmost
   boundaries of the earth. To show the greater earnestness in his exhortation,
   he repeats the words, Sing praises to God, five times. The word מםכיל,
   maskil, [187] is put in the singular number instead of the plural; for he
   invites to this exercise all who are skillful in singing. He, no doubt,
   speaks of knowledge in the art of music; but he requires, at the same time,
   the worshippers of God to sing the praises of God intelligently, that there
   may not be the mere sound of tongues, as we know to be the case among the
   Papists. Knowledge of what is sung is required in order to engage in a
   proper manner in the singing of psalms, that the name of God may not be
   profaned, as it would certainly be, were there nothing more but the voice
   which melts away or is dissolved in the air. [188]

   8. He hath obtained the kingdom over the heathen Literally it is, He hath
   reigned; but as the verb מלך, malach, is in the past tense, which in Hebrew
   denotes a continued act, we have translated it, He hath obtained the kingdom
   The prophet repeatedly informs us that God reigns over the Gentiles; and
   from this it is easy to gather that he here treats of a new and a previously
   unheard of manner of reigning. There is an implied contrast between the time
   of the Law, when God confined his empire, or kingdom, within the boundaries
   of Judea, and the coming of Christ, when he extended it far and wide, so as
   to occupy the whole world from one end to the other. The majesty of God sent
   forth some sparks of its brightness among the heathen nations, when David
   made them tributary; but the prophet could not, on that account, have
   properly said that God reigned among them, since they both contemned his
   worship and the true religion, and also wished to see the Church completely
   extinguished. To find the fulfillment of this prophecy, we must, therefore,
   necessarily come to Christ. What is added in the second clause of the verse,
   God sitteth upon the throne of his holiness, may be taken in a twofold
   sense. By this form of expression is often to be understood the tabernacle,
   or the temple; but it also sometimes signifies heaven. If any are inclined
   to explain it of the temple, the meaning will be, That while God reigned
   over the whole world, and comprehended all nations under his dominion, he
   had established his chief seat at Jerusalem; and it was from thence that the
   doctrine of the gospel, by which he has brought under his dominion all
   people, flowed. We may, however, very properly take this expression as
   spoken of heaven; and thus the sense will be, That God, in stretching forth
   his hand to subdue men, and bring them to submit to his authority, evidently
   shows that, from his heavenly throne, he reigns over men. Unless he show men
   his power and working by signs manifest and near at hand, he is not
   acknowledged as Governor of the world.

   9 The princes of the peoples are gathered together. The Psalmist enriches
   and amplifies by various expressions the preceding sentence. He again
   declares that the way in which God obtained dominion over the Gentiles was,
   that those who before were aliens united in the adoption of the same faith
   with the Jews; and thus different nations, from a state of miserable
   dispersion, were gathered together into one body. When the doctrine of the
   Gospel was manifested and shone forth, it did not remove the Jews from the
   covenant which God had long before made with them. On the contrary, it has
   rather joined us to them. As then the calling of the Gentiles was nothing
   else than the means by which they were grafted and incorporated into the
   family of Abraham, the prophet justly states, that strangers or aliens from
   every direction were gathered together to the chosen people, that by such an
   increase the kingdom of God might be extended through all quarters of the
   globe. On this account Paul says, (Ephesians 3:6,) that the Gentiles were
   made one body with the Jews, that they might be partakers of the everlasting
   inheritance. By the abolition of the ceremonies of the Mosaic economy, “the
   middle wall of partitions” which made a separation between the Jews and the
   Gentiles, is now removed, (Ephesians 2:14;) but it nevertheless remains
   true, that we are not accounted among the children of God unless we have
   been grafted into the stock of Abraham. The prophet does not merely speak of
   the common people: he also tells us that princes themselves will regard it
   as the height of their felicity to be gathered together with the Jews; as we
   shall see in another psalm, (Psalm 87:5,)

   “And of Zion it shall be said, This and that man was born in her.”

   Farther, it is said that this gathering together will be to the people of
   the God of Abraham, to teach us that it is not here meant to attribute to
   the Jews any superiority which they naturally possess above others, but that
   all their excellence depends upon this, that the pure worship of God
   flourishes among them, and that they hold heavenly doctrine in high
   estimation. This, therefore, is not spoken of the bastard or cast-off Jews,
   whom their own unbelief has cut off from the Church. But as, according to
   the statement of the Apostle Paul, (Romans 11:16,) the root being holy, the
   branches are also holy, it follows that the falling away of the greater part
   does not prevent this honor from continuing to belong to the rest.
   Accordingly, the “consumption” which, as is stated in the prophecy of
   Isaiah, overflowed the whole earth, is called the people of the God of
   Abraham, (chapter 10:22, 23.) This passage contains two very important and
   instructive truths. In the first place, we learn from it, that all who would
   be reckoned among the children of God ought to seek to have a place in the
   Church, and to join themselves to it, that they may maintain fraternal unity
   with all the godly; and, secondly, that when the unity of the Church is
   spoken of, it is to be considered as consisting in nothing else but an
   unfeigned agreement to yield obedience to the word of God, that there may be
   one sheepfold and one Shepherd. Moreover, those who are exalted in the world
   in respect of honors and riches, are here admonished to divest themselves of
   all pride, and willingly and submissively to bear the yoke in common with
   others, that they may show themselves the obedient children of the Church.

   What follows immediately after, The shields of the earth are God’s, is
   understood by many as spoken of princes. [189] I admit that this metaphor is
   of frequent occurrence in Scripture, nor does this sense seem to be
   unsuitable to the scope of the passage. It is as if the prophet had said, It
   is in the power of God to ingraft into his Church the great ones of the
   world whenever he pleases; for he reigns over them also. Yet the sense will
   be more simple if we explain the words thus: That, as it is God alone who
   defends and preserves the world, the high and supreme majesty, which is
   sufficient for so exalted and difficult a work as the preservation of the
   world, is justly looked upon with admir