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5. For his anger is only for a moment. It is beyond all controversy that life is opposed here to for a moment, and consequently signifies long continuance, or the constant progress of time from day to day. David thus intimates that if God at any time chastise his people, he not only mitigates the rigour of their punishment, but is immediately appeased, and moderates his anger; whereas he prolongs his kindness and favor for a long time. And, as I have already observed, he chose rather to couch his discourse in general terms, than to speak particularly of himself, that the godly might all perceive that this continued manifestation of God’s favor belongs to them. We are hereby taught, however, with how much meekness of spirit, and with what prompt obedience he submitted his back to God’s rod. We know that from the very first bloom of youth, during almost his whole life, he was so tried by a multiplied accumulation of afflictions, that he might have been accounted miserable and wretched above all other men; yet in celebrating the goodness of God, he acknowledges that he had been lightly afflicted only for a short period, and as it were in passing. Now, what inspired him with so great meekness and equanimity of mind was, that he put a greater value upon God’s benefits, and submitted himself more quietly to the endurance of the cross, than the world is accustomed to do. If we are prosperous, we devour God’s blessings without feeling that they are his, or, at least, we indolently allow them to slip away; but if any thing sorrowful or adverse befall us, we immediately complain of his severity, as if he had never dealt kindly and mercifully with us. In short, our own fretfulness and impatience under affliction makes every minute an age; while, on the other hand, our repining and ingratitude lead us to imagine that God’s favor, however long it may be exercised towards us, is but for a moment. It is our own perversity, therefore, in reality, which hinders us from perceiving that God’s anger is but of short duration, While his favor is continued towards us during the whole course of our life. Nor does God in vain so often declare that he is merciful and gracious to a thousand generations, long-suffering, slow to anger, and ready to forgive. And as what he says by the prophet Isaiah has a special reference to the kingdom of Christ, it must be daily fulfilled,

“For a small moment have I afflicted thee, but with everlasting mercies will I gather thee,” (Isaiah 54:7.)

Our condition in this world, I confess, involves us in such wretchedness, and we are harassed by such a variety of afflictions, that scarcely a day passes without some trouble or grief. Moreover, amid so many uncertain events, we cannot be otherwise than full of daily anxiety and fear. Whithersoever, therefore, men turn themselves, a labyrinth of evils surrounds them. But however much God may terrify and humble his faithful servants, with manifold signs of his displeasure, he always be-sprinkles them with the sweetness of his favor to moderate and assuage their grief. If they weigh, therefore his anger and his favor in an equal balance, they will always find it verified, that while the former is but for a moment, the latter continues to the end of life; nay, it goes beyond it, for it were a grievous mistake to confine the favor of God within the boundaries of this transitory life. And it is unquestionably certain, ⁶²⁸⁶²⁸     “Et de faict, c’est un poinct tout resolu.” — Fr. that none but those whose minds have been raised above the world by a taste of heavenly life really experience this perpetual and uninterrupted manifestation of the divine favor, which enables them to bear their chastisements with cheerfulness. Paul, accordingly, that he may inspire us with invincible patience, refers to this in 2 Corinthians 4:17,

“For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory, while we look not at the things which are seen, but at the things which are not seen.”

In the meantime, it is to be observed that God never inflicts such heavy and continued chastisements on his people, without frequently mitigating them, and sweetening their bitterness with some consolation. Whoever, therefore, directs his mind to meditation upon the heavenly life, will never faint under his afflictions, however long continued; and, comparing them with the exceeding great and manifold favors of God towards him, he will put such honor on the latter as to judge that God’s goodness, in his estimation, outweighs his displeasure a hundred-fold. In the second clause, David repeats the same thing figuratively: Weeping will lodge in the evening, and rejoicing shall come in the morning He does not simply mean, that the affliction would be only for one night, but that if the darkness of adversity should fall upon the people of God, as it were, in the evening, or at the setting of the sun, light would soon after arise upon them, to comfort their sorrow-stricken spirits. The amount of David’s instruction is, that were we not too headstrong, we would acknowledge that the Lord, even when he appears to overwhelm us for a time with the darkness of affliction, always seasonably ministers matter of joy, just as the morning arises after the night.

6. And in my tranquillity I had said. This is the confession which I formerly mentioned, in which David acknowledges that he had been justly and deservedly punished for his foolish and rash security, in forgetting his mortal and mutable condition as a man, and in setting his heart too much on prosperity. By the term tranquillity, he means the quiet and flourishing state of his kingdom. Some translate the Hebrew word שלוה, shiluah, which we have rendered tranquillity, by abundance, in which sense it is often used in other places; but the word tranquillity agrees better with the context; as if David had said, When fortune smiled upon me on every side, and no danger appeared to occasion fear, my mind sunk as it were into a deep sleep, and I flattered myself that my happy condition would continue, and that things would always go on in the same course. This carnal confidence frequently creeps upon the saints when they indulge themselves in their prosperity, and so to speak, wallow upon their dunghill. ⁶³²⁶³²     “Qu’ils se mignardent en leur prosperite, et par maniere de dire, croupessent sur leur fumier. — Fr. Hence Jeremiah (Jeremiah 31:18) compares himself to a wild bullock before the Lord tamed him and accustomed him to the yoke. This may at first sight appear to be but a small crime, yet we may gather from its punishment how much it is displeasing to God; nor will we wonder at this when we consider the root from which it springs and the fruits which it bears. As deaths innumerable continually hover before our eyes, and as there are so many examples of change to awaken us to fear and caution, those must be bewitched with devilish pride who persuade themselves that their life is privileged above the common lot of the world. They see the whole earth jumbled together in undistinguishing variety, and its individual parts in a manner tossed hither and thither; and yet, as if they did not belong to the human race, they imagine that they shall always continue stable and liable to no changes. Hence that wantonness of the flesh, with which they so licentiously indulge their lusts; hence their pride and cruelty, and neglect of prayer. How indeed should those flee to God, who have no sense of their need to instigate or move them to that? The children of God have also a pious security of their own, which preserves their minds in tranquillity amidst the troublesome storms of the world; like David, who, although he had seen the whole world made to shake, yet leaning upon the promise of God, was bound to hope well concerning the continuance of his kingdom. But although the faithful, when raised aloft on the wings of faith, despise adversity, yet, as they consider themselves liable to the common troubles of life, they lay their account with enduring them, — are every hour prepared to receive wounds, — shake off their sluggishness, and exercise themselves in the warfare to which they know that they were appointed, - and with humility and fear put themselves under God’s protection; nor do they consider themselves safe anywhere else than under his hand. It was otherwise with David, who, when ensnared by the allurements of his prosperous state, promised himself unbroken tranquillity not from the word of God but from his own feelings. The same thing also occurred to the pious King Hezekiah, who, although lately afflicted with a sore disease, as soon as all was well and according to his wish, was hurried by the vanity of the flesh to pride and vain boasting, (2 Chronicles 32:24.) By this we are taught to be on our guard when in prosperity, that Satan may not bewitch us with his flatteries. The more bountifully God deals with any one, the more carefully ought he to watch against such snares. It is not, indeed, probable that David had become so hardened as to despise God and defy all misfortunes, like many of the great men of this world, who, when immersed among their luxuries and surfeitings, insolently scoff at all God’s judgments; but an effeminate listlessness having come over his mind, he became more lukewarm in prayer, nor did he depend on the favor of God; in short, he put too much confidence in his uncertain and transitory prosperity.