LIBRARY OF THE THEOLOGICAL SEMINARY PRINCETON, N. J. From tne library of DR. JAMES McCOSH 251430 Division &uM*H vL-..l..k) O f 3 A COMMENTARY JAN nii ON /U THE PSALMS OF DAVID BY JOHN CALVIN IN THREE VOLUMES. VOL. III. OXFORD : PRINTED BY D. A. TALBOYS, FOR THOMAS TEGG, LONDON; R. GRIFFIN AND CO. GLASGOW ; TEGG AND CO. DUBLIN J AND J. AND S. A. TEGG, SYDNEY AND HOBART TOWN. MDCCCXL. JOHN CALVIN'S COMMENTARY ON THE PSALMS. PSALM CI. Allhongh David were not yet settled in the khigdom, still, as he was already created king by God's appointment, he frames and addresses himself to the best manner of governing. And he not only stirs up himself to perform his kingly office bij this godly musing, but also, making a vow to God, promises to become his faithful minister, that he may obtain speedy possession. \_A Psalm of David.'] 1 I will sing of mercy and judgment : unto thee, 0 Lord, will I sing. 2 I will deal wisely in a perfect way, till thou come unto me : I will walk in the soundness of my heart in the midst of my house. 3 I will set no wrongful thing before mine eyes : 1 hate the work of them that step aside, it shall not cleave unto me. 4 A froward heart shall depart from me ; I will not know evil. 5 Whosoever backbiteth his neighbour privily, him will I destroy : whosoever is haughty of coun- tenance, and wide of heart, him cannot I abide. 1 / will sing, Sfc.l That he makes mention of singing, the readers must understand it thus ; that he utters in this Psalm what he had mused upon with himself, that is, what manner of king he intended to be as soon as he should have obtained the promised kingdom. Therefore, to sing of mercy and judgment, imports as much as to testify in solemn form of words, that he would be a just and upright king. Austin takes it in a sense too refined, that God is to be praised, whether lie punish men sharply, or wlietlicr he VOL. HI. B i2 Jolfii Colli lis Commentary [psalm ci. shew himself merciful to them. But David treats not here of God's secret judgments, but of the proper government of the kingdom, so that he might obey his calling as well in word as in deed. When he says, unto thee, O Lord, ivill I sing, he acknowledges himself to have been appointed to so glorious and honourable a charge by the benefit of God ; for it had been an act of overweening temerity to have obtruded himself of his own mere motion. And not unfitly does he comprehend all princely virtues, in these two parts of mercy and judgment: for as it is the chief duty of a king to yield every man his right, so also is there required in liim a considerate love and gentleness towards his subjects. And therefore not without cause does Solomon say t/iat a hings throne is established by mercy, Proverbs, xvi. 12. ' 2 I ivill deal wisely, Sfc.'] llere David gives us to under- stand that he weighs thoroughly how oppressive a burden was laid upon him when he was made king. We know, yea and experience shews, that almost all kings are inebriated with their own pomp ; neither was it for nought used as a by-word in old time, that a king must be born either a lord or a lout, which saying was doubtless misconstrued, because it commonly falls out that such as have the sovereignty are fools and dolts. And truly it is a notable vengeance of God that beasts and such as are unworthy to be accounted in the number of men, are commonly in highest authority. But though kings are not born fools, yet does their dignity blind them, so that they think they are nought indebted to their subjects, so that they may vaunt themselves insolently, drown themselves recklessly in their imaginary pleasures, and at length utterly forget themselves. David therefore says, he ivill deal iiiscly, or, which is the same, be very wary and well-advised ; because it is a rare virtue for hi)n that may do what he list, to keep such a hold of himself as to allow himself no more than he ought to do. He there- fore that has the law in his own hand, and yet essays not the extent of his power for mischief, but bridles himself l)y self-control, is endued with true understanding, and consecpiently «hews that lie will not be like other kings, whom their own dignity infatuates; but according to the greatness of his charge, will do his diligence to fulfil his duty wisely. And it is Irt be noted that he makes the perfect way or righteousness to be the groundwork of wisdom. Whereby we gather, that to god ward, tyrants have no wisdom at all, who employ their talents to wickeil wiles, and devise daily new methods to burden and oppress their subjects; in a word, who are clever only in doing harm. Though many dislike such craftiness, yet doubtless it is PSALM CI.] on tJie Psalms. .3 deemed the best wisdom and extolled with highest com- mendations, if kings arc intent on enlarging the bounds of their realms, and are masters in refined policy. But David covets no other wisdom, than such as is the mistress of uprightness. Till thou come. These words are read two ways : some translate it interrogatively, when wilt thou come ? as though David should request to be put oiF no longer. And truly, he had just cause to groan and lament, when he saw himself so long pinched with penury, and driven from place to place a wretched exile. For it had been better for him to live unknown in his father's cottage, as he did before when he was a herdsman*, than to be anointed king to be driven out of his country, and to live in utter dishonour and hatred. But I had rather read it without interrogation, until, or since that ; and yet even this I interpret somewhat otherwise than most men do ; namely, that though David continue still a private person, and enjoy not as yet the princely state that w-as promised him, yet ceases he not to follow uprightness, meanwhile. The sense therefore is this; Lord, though thou keep me long in suspense, yet will I nevertheless apply my heart to uprightness. And thus he contrasts the midst of his house with palaces and public buildings, as if he should say, within the walls of his own private house. 3 / will set, Sfc.l After he has made profession that he will be a follower of virtue and righteousness in his own person, according also as it becomes good princes to begin at this point, now he adds, that in bearing the office of prince, he will become an enemy to wrongful dealing and wickedness : for to set before one's eyes the thing that is wrongful, imports as much as to purpose to do the thing that is wicked. Therefore he proclaims that he will be utteTly against all wickedness ; as doubtless no man can be- come a just and upright punisher of misdealing, but he that utterly abhors it in his heart. Whence it follows, that kings execute not their duty, except they are clear from all consent to wickedness. Some join r\WV to it, supplying the letter ^, as if he had said, 1 will not set before mine eyes any - wickedness to do the same ; no unholiness shall be accept- able to me, to execute it. But the other sense is more probable, that after David has protested that he will suffer ho iniquity in his sight, he adds immediately by way of confirmation, that he will become an enemy to all misdoings. In the last member there is a change of the number, if you refer it to the persons of them that step aside. Neverthe- less it may fitly be expounded of the work itself; as if he PI '^ 4 John Calvin s Commentary [psalm ci. had said he would have no alliance at all with any manner of ungodly backslidings. 4 A froicard heart, Sfc.'\ Some take a froward heart to be spoken of false-hearted men, but I reject it as constrained, besides, the context rejects it. For as lie has added immediately in the way of exposition, / icill not hnoiv evil, doubtless in the former member he avouches, that he will be free from falsehood and wickedness. And the effect is, that David will do his endeavour to rid his hands of all mis- dealing, and also to be ignorant of what it is to do wrong to his neighbours. 5 Whosoever hackbiteth, Sfc.'] In this verse he treats more evidently of the duty of a king, who is armed with the sword to restrain the evil-doers. For although backbiting, pride, and all vices are justly displeasing to all good men, yet belongs it not to every one of them to cut off the proud or tlie backbiters, because they are not endued with public autho- rity, but have their hands tied up. And this distinction must be borne in mind, that God's children may hold them- selves witliin the bounds of moderation, and none of them ])ass beyond the limits of his own calling. For surely as long as David lived in the state of a subject, he never durst take this thing upon him. But as soon as he was installed in the chair of state, he received a sword at God's hand, which he might draw to punish evil-doings. And he points out certain parti- culars, that by the figure synecdoche he miglit intimate that he would be a punisher of all wickednesses. Privy and clan- destine backbiting is a noisome plague above all others: for it is, as if a man siiould kill by secret treachery; nay rather, a backbiter crushes men unawares, no less than a poisoner. And this is a sign of a froward and traitorous nature, so to hurt another man's good name, as that the party may have no opportunity to defend himself. Therefore as this mischief ])revails on all hands, though it is an intolerable plague in the life of men, J^avid takes upon him to punish it: and afterwards he characterizes proud men by two forms of expression. lie calls them JiaiightTj of countenance, not be- cause every proud man looks always aloft, but Ijecause they commonly betray the haughtiness of their hearts by the loftiness of their looks. And he terms them iiide of heart, because they must needs be pufled up and swollen who gape after great things : for nothing is enough with them, unless they may swallow up the whole world. And hereby Me gather, that right order cannot flourish, unless princes watch narrowly to suppress pride, which of necessity draws after it both fierceness and cruelty, and engenders contumely, PSALM CI.] on the Psalms. 5 rapine, and all kinds of misdealing. Whereby it will come to pass, that simple and quiet men would be exposed to the lust of the mightier, except princes set their authority against it to repress their boldness. Now seeing it is God's will that princes should hate pride, it is certain that he himself also hateth it. And therefore he requireth a gentle meek- ness at his children's hands, because he is the declared enemy of all who strive to exalt themselves higher than their condition admits. 6 Mine eyes are toward the faithful of the land, that they may dwell with me : he that walketh in the sound way shall serve me. 7 He that worketh wiles shall not dwell in the midst of mine bouse : he that speaketh untruths shall not abide in my sight. 8 Betimes will I destroy all the wicked of the land, to thrust all the workers of iniquity out of the city of the Lord. 6 Mine eyes, Sfc."] He sets down another virtue of a wise prince, saying he will endeavour to have the faithftd of the land near him to use their advice, and also to have upright ministers. Some take this part, that they may dwell icith me, generally, in this sense; I will not neglect the good and virtuous, nor suffer them to be vexed wrongfully; but I will bring to pass that they shall live in quiet under me. But his meaning is rather that he will make selection, and not take to him either these or those indiscriminately, but wisely distinguish the qualities of men, that he may have those that are of godly conversation nearest about him, and put them in the chief offices of state. And he places the faithful in the first rank; because, though a man excel in talents, yet if he be not given to fiiithfulness and luicorrupt dealing, he shall never behave himself well in judgment. And it is worth noting, because though the prince be never so good, yet shall his subjects hardly be partakers of his uncorruptness, except his officers correspond with him. For as the officers are the hands of the prince, whatsoever he determines, that will they traitorously overthrow, if they are either covetous or crafty, or extortioners, which is too well known by experience. Most kings, indeed, passing over the good and virtuous, or rather civilly dismissing them to a distance, purposely seek officers like themselves, and fit instruments for their tyranny ; yea, and even good and well- disposed princes also are found to be so irresolute that they G Jolm Calcins Comynentary [psalm ci. are ruled ])y tlie worst counsels, and thoughtlessly invest the umvorthy with public oflices. 7 He that %vorheth, Sfc.^ This verse may be taken as Avell of all magistrates that execute public judgments, as of household servants. But as he had spoken just now gene- rally of all officers, he seems now to s|icak peculiarly of the king's court. For hence come all corruptions, if the chief councillors of kings, and other his companions who have possession of his ear, are deceitful and crafty, then will they by their example as it were lift up the banner of licentious- ness. And it is not possible that he who cannot keep his own house in good order should be able to hold a whole realm in awe. For the authority Avhich even at home can- not sustain itself, fulls into contempt in state afrairs. 8 Betimes, c'jc] In the end he concludes that he will do his utmost endeavour to cleanse the land from vile and wicked men. And he says betimes, because if princes are supine and slothful, they shall not encounter mischiefs in time to redress them. They must therefore withstand be- ginnings, provided always that the judge do nothing upon ])rivate displeasure, nor rush on with inconsiderate haste. Also by the plural number unremitted exertion is denoted, because it were not enough for a judge to punish the wicked once or twice sorely and sharply, except he were persever- ingly intent on this duty. And by this saying is condemned the slothfulness of princes, when they see wicked men rush daringly into crime, and yet either for fear or affection wink at them from day to day. Therefore let kings and magis- trates bear in mind that they are armed with the sword, that they should execute God's judgments stoutly and speedily. David could not, indeed, purge the land from all defilements, though he had applied himself never so courageously to the matter. But he promises only to become a strait judge to take away all the ungodly without any respect of persons: oftentimes fear is a hindrance to judges that they cannot manfully enough suppress the frowardncss of the wicked. Wherefore they had need to be endued with the spirit of invincible fortitude, so that upon assurance of God's help they may go through with the charge enjoined them. Again, ambition and favour make them ])liable, so that they do not punish offences uniformly when they ought. llerel)y we gather how greatly the strictness that exceeds not due mea- sure pleaseth God, and again how God liketh not the cruel kindness which gives loose reins Ui the wicked, as in truth there is no greater enticement to sin than impunity. 'I'herc- fore they nuist remember thi>5 saying of Solomon's, Prov. xvii. 15; //(■ that avqu'ttteth the ivichcd, u)nl he that condemn- PSALM CI.] on the Psalms. 7 eth the guiltless, are both aboniinahle before God. Very forcible also is that which he adds, that I may thrust all the offenders out of the city of God. For if even heathen kings are commanded in common to punish wickedness, David knew himself to be bound by a more sacred bond, consider- ing he was set over the church of God. And truly, they that hold that place of honour, if they employ not every effort to purge away uncleanness, defile God's holy place as much as in them lies ; and not only behave themselves un- faithfully towards men, by betraying their welfare, but also commit high treason against God himself. Now, as David's kingdom'was but a faint image of Christ's kingdom, we must set Christ before us, who, although he bear with many hypocrites, yet, as he shall be judge of the whole world, will one day call all men to account, and separate the lambs from the goats. And if he seem to make somewhat too long tarrying, we must bethink us of that morning which shall dawn suddenly, that all filthiness being cleansed away, true purity may shine forth. PSALM CII. This prayer seems to have been given to the faithful when they languished in the Babylonish captixnty. First, they sorrowfully and humbly bewail their ow'n afflictions, and afterwards com- mend the restitution of the holy city and of the temple to God. And that they may make their prayers with the greater confi- dence, they bethink them of God's promises concerning the happy setting up again asivell of the kingdom as of the priesthood : and they not only assure themselves of deliverance from captivity, but also pray God to bring kings and nations binder their domi- nion. Finally, interposing a brief complaint concerning their sorroivful and miserable state, they seek comfort at God's ever- lastingness, because, in adopting his servants to a better hope, he hath separated them from the common lot of men. \_A Prayer for the afflicted when he shall be in distress, and pour out his thoughts before the Lord.~\ 2 O Lord, hear my prayer, and let my cry come imto thee. 3 Hide not thy face from me in the day of my trouble ; bow down thine ear unto me : in the day that I call make haste, answer me. A prayer, t^-c] Whichsoever of the prophets was the author of this Psalm, it is certain that he endited it in the 8 John Calvin s Commentary [psalm cii. form of praying for the restoration of the temple and the city. Some restrain it to the time when the huilding of the temple Avas hindered hy the nations that bordered upon Judah ; however, I like it not, but rather think the Psalm was made before the return of the people, when the time of their promised deliverance was now at hand. For then began the prophets to be more earnest in lifting up the hearts of the godly, according to this prophecy of Isaiah, iv. 1 ; Comfort ye, comfort ye, my people, shall your God say. And it was the prophet's purpose not only to encourage the people to confidence, but also to make them have a care and regard of the welfare of the church. And the title of the Psalm shews to what use and end it was destined. For they that ti'ans- late it in the time past, A prayer for the afflicted when he ivas in trouble, and iwured out his thoughts, seem to render the sense improperly. Nay rather, he meant to comfort the sorrow of those whose hearts he saw dismayed ; as if he should say, Although they were distressed with heaviness and de- spair, yet was there place for them to pray. Some translate the word ^13^?, ^chcn he shall hide himself, and think that there is metaphorically expressed the gesture of him that prays, when not daring to lift up his fice for grief, he bows himself, and as it were hides his head in his bosom. But in my opinion it seems an appropriate allusion, when on the one side are described distresses of mind, and on the other, the pouring out of prayers ; that we may know how the gate is so far from being shut against our prayers when we are so distressed with sorrow that we shun the light and company of men, that even then is the very fit time to pray, because the one great alleviation of our griefs is, freely to pour out our hearts before God. Indeed, the word Vi'W is often taken for to pray, but as it signifies to think upon a thing, the noun that is derived from it is properly here a musing or thinking itpon a thing. Furthermore, it is to be noted that by these words the Israelites were admonished in what frame of mind they ought to be v.hen they thought upon this manner of praying, as if he had said he prescribed it to those oniy who were grieved for the overthrow of the church. 2 O Lord, hear, Sfc] This earnestness shews again'^that these words were not ))enned for them to ])our out when they were careless and merry, for that had been a gross mocking of God. For in so speaking they testify that they endure sore pangs, and burn with great longing to obtain release. A\'horcforc no man could utter these words with his mouth, without blaspheming God's nainc, unless there went an earnest allcclion cf the mind with it. And the cir- PSALM cii.] on the Psalms. 9 cumstance of tlie place that I spoke of is to be noted, how we are awakened up by the Holy Ghost at such time as God is to be sued to for the common welfare of the church. For when each man has charge but of his own private matters, scarce the hundredth person is grieved at the miseries of the church as he ought to be. So much the more therefore have we need of incitements, according as we see that the prophet heaps a great number of words to- gether to correct our coldness and sloth. I grant it were the duty of the heart to move and direct the tongue unto praying; but as it often faints, or executes its duty slowly and lazily, it has need of the tongue to help it. Here, therefore, is a sort of reciprocation, for as the heart must go before the words, and frame them, so also does the tongue help the dulness of the heart. Indeed it may often come to pass that the faithful pray not only earnestly, but fervently, and yet no language shall pass out of the mouth ; neverthe- less, it is not to be doubted but that by calling, the prophet means the vehemence into which sorrow compels men to burst forth. o Hide not, ^-c] That they desire God not to hide his face, is not superfluous. For as the people had languished now almost threescore and ten years in captivity, God's fa- vour might seem to be utterly turned away from them. But in their extreme affliction they are enjoined nevertheless to resort to prayer, as their only remedy. For they say they call in the day of their trouble, not as hypocrites are wont, who murmur tumultuously, but because they feel them- selves to be called even then by God. AlaJce haste, answer. As I have spoken elsewhere more at large of these expres- sions, it may now suffice to understand briefly that God dealeth exceeding tenderly with us when he giveth us leave to lay open our infirmities before him witiiout reserve, and beareth with our fondness. Surely, it were very unbeseem- ing his majesty to whimper before him like babes, unless he of his ovv'u accord gave us leave to do so. I use the said term ichimpering purposely, that the weak, who are afraid to approach God, may know that they are allured so gently, lest anything might hinder them from familiar access to him. 4 For my days are consumed as smoke, and my bones are burnt up as a hearth. 5 My heart is smitten, and withered as grass, be- cause I have forgotten to eat my bread. 10 John Cahins Commentary [psalm cii. G By reason of the noise of my groaning, my bones are clung to my flesh. 7 I became like a pelican of the wilderness ; I have been like an owl of the deserts. y I watched, and was as a sparrow alone upon the house-top. 4 For my clays, ^c] These expressions are indeed hy- perbolical, but yet such as truly convey how sorely the deso- lation of the church ought to wound the minds of the godly. And in this behalf let every man examine himself thorough- ly. For except we prefer the church before all other cares, we are unwortliy to be accounted among the members of it. And as often as we meet with these forms of speech, we must bear in mind that w^e are upbraided with our own slothfulness, in that we are less grieved with the distresses of the church than we ought to be. He likens his days to smoke, and his bones to the stones of the hearth, which are consumed in process of time by the fire. And by bones he means whatsoever strength is in man. And doubtless, if they were not void of feeling, it could not be but that that sad spectacle of God's wrath must dry up their bones, and waste away all their vigour. 5 My heart is, ^-c] Now follows a third similitude, M-herein he says his heart is withered and utterly dried up like a herb that is smitten. But the prophet meant to ex- ])ress something further than if he had said that his heart was withered, and his bones reduced to dryness ; namely, that as the grass when it is cut down can no more receive sap from the earth, nor retain the life which is derived from its root, even so means he that his heart being as it were ])lucked up, or cut up, is destitute of its natural nourishments. I forgot to eat, S^'c. That is to say, My sorrow was so great that I neglected my ordinary meat. Truly, the faithful did eat in their captivity, and to have starved themselves for hunger had been a token of wicked despair. But his meaning is, that he was so distressed with sorrow, that he refused all delights, insomuch that he curtailed himself of iiis meat and drink. Now though the faithful forsake their accustomed food, when they ])ray humbly for the turning away of God's wrath, by voluntary fasting, yet docs not the prophet speak here of that kind of abstinence from food, but such as ex- tremity of sadness brings together with the loathing of food and a weariness of all tilings. In the end he adds that his body was as it were pining away, so that liis bones clove to l)is skin. PSALM cii.] on the Psalms. 11 7 / became like, Sfc.'\ Instead of the word pelican, some put an ostrich, and some a cuckoo ; and instead of owl, the Greek translator has rendered it a night-crow. But as they are birds unknown to the Jews also, it is enough to understand simply, that by this verse are betokened melancholy birds that keep in the coverts of mountains and wildernesses, whose note is so far from being delightful and sweet, that it rather inspires horror ; as if he should say, he was removed from the company of men, and become in a manner like a wild beast in the woods. And truly, though the faithfid dwelt in a land cultivated and fruitful, yet is it a certainty that all Chaldea and Assyria was to them as a wilderness, since the temple and their country whence they were cast, held their minds as it were fast bound to them. The third similitude taken from a sparrow denotes grief that is full of unquietness. For although ~)"l3iJ signify any kind of bird, yet doubt I not but it is taken here for a sparrow. And he terms him alone in respect that he is vin- coupled from his mate ; and we know that those little birds take the want of their mates so much to heart, that their sorrow in a manner surpasses all sorrow. 9 Mine enemies reviled me daily ; and being mad upon me have sworn by me. 10 For I have eaten dust as bread, and mingled my drink with weeping, 1 1 At the sight of thy displeasure and thy wrath : because thou hast hfted me up, and cast me down. 12 My days are like a shadow that goeth down ; and I am withered as grass. 9 Mine enemies, ^-c] The faithful procure themselves commiseration by this circumstance, namely, that they not only are a laughing-stock, but also a cursing to their enemies. Of this indignity therefore, that is, that the ungodly bear themselves so reproachfully towards the chosen people of God that they borrow from their misfortunes a form of swearing, the prophet complains in this place. And it was the same as if they should take the Jews as a signal example of cursing. At this day then, when the ungodly give a loose rein to their frowardness just as they did then, let us learn to arm ourselves with these weapons, therewith to vanquish this kind of temptation however severe it may be : for the Holy Ghost by enditing this form of praying meant to testify that by such revilings God is moved to succour us; even as is to be seen in Isaiah, xxxvii. 23; Whom hast thou reviled, \2 John Culcins Commeiiiary [psalm cii. and on iv/io/n hast thou raited; against irhoin hast thou lift up thy voice ? even against the Holy One of Israel. And in the verse next before he had said, He hath despised thee, O daughter of Sion ; against thee hath he shaken his head, O daughter of Jerusalem. Surely it is an inestimable comfort, that God through the frowardness of our enemies is the more kindled to gird himself to help us. In the second member he expresses more plainly the cruelty of his enemies, saying they arc mad. And as the ^v()rd \>^t\ signifies for the most part to jivaise, it might be construed by the contrary, they dispraised me. But it is better to follow that which is most received. And when some suppose that they were called mad who betrayed their ow^n perverseness, so that it appeared by the very deed that they were worthless men, or rather but dregs and chafl', it seems too much wrested. Therefore let the former sense suffice, that is, that the faithful charge the foul-tongued with spitefulness or out- rageous hatred. 10 For I have eaten, ^-c.'] Some think the order is transposed, and that the sign of similitude D, which is put before QnS ought to be set before '^^^^; as if it had been said, I find no more savour in my bread than in dust; and that because the heaviness of the heart engenders loathing of meat. But the simpler meaning is, that they who lay prostrate upon the ground, so that they did as it were lick the earth, ate dust instead of bread. For we know it was an ordinary matter with such as mourned to lie with their faces upon the ground. Ilowbeit the prophet meant to ex- press another thing, namely, that when he should go to his meals there was no table set for him, but his bread was flung upon the ground to him, in a wretched manner. There- fore in the person of the faithful he says he so clove to the ground that he rose not up so much as to take his meat. Whereto also pertains the latter member, that he mingled his drink ivith iveeping : for whereas mourners are wont to restrain their sorrow for a little time while they refresh themselves with moat, the prophet says he had no respite from mourning. Some read not in the first member, as bread, but in bread, and as there is a great likeness between D and 2, I ])refer that reading, because it answers better to the second member. 11 At the sight, c^-c] Now the prophet expresses how the greatness of his grief grew not simply from his annoyances and miseries, but the sense of the punishment laid upon him by Crod. And surely nothing ought to wound us so sore as when we feel (lod displeased with us. It is as nuich there- fore as if the prophet should speak thus; Lord, I not only PSALM cii.] on the Psalms. 13 consider the things that worldlings might bethink them of, but rather I turn to the consideration of thy wrath, for unless thou wert against us we should enjoy the heritage that thou gavest us, whereof thy displeasure hath justly dispossessed us. And it is a profitable warning when God striketh us with his own hand, not only to groan at the stripes as foolish men are wont to do, but chiefly to weigh the cause, that we may be deeply humbled. The latter member admits a two- fold sense: for as we raise up on high what we purpose to dash more violently against the ground, a forcible throwing down might be denoted in such words as these ; Thou hast crushed me sorer with throwing me headlong from on high, than if I had been but pushed down from my standing. But it seems to be another amplification of his grief: for as nothing is more bitter than to be plucked down from a happy state, and to be cast into utter misery, the prophet complains piteously here that God's people were bereft of the glorious benefits wherewith they had been adorned in times past, so that the very remembrance of God's benefits, which should have been to their comfort, embittered their sorrow. Neither was it an act yf ingratitude to make God's former benefits a matter of greater grief, seeing they acknowledged them- selves to be brought to that miserable and shocking state of destitution through their own fault. For God delighteth not in changing, that he should disappoint us of his goodness as soon as he hath given us a brief taste of it. But as his goodness is exhaustless, so also would his blessing flow continually upon us, if our sins did not break off the course of it. Therefore though the remembrance of God's benefits ought to assuage our sorrows, that does not hinder but that it may the more grieve us to be fallen from on high when it is apparent that we have provoked God's displeasure, so that he v/as fain to withdraw his liberal and bountiful hand from us. So when we bethink us that the image of God which shone conspicuously in Adam was the brightness of his heavenly glory, and on the contrary part remember the sliameful disfigurement with which God hath branded us in token of his wrath, surely this comparison must needs wound us the more keenly. Therefore as often as God, stripping us of the ornaments which he had bestowed upon us, giveth us up to reproach, let us learn that we have so much the greater cause to lament, because we have through our own fault turned light into darkness. 12 Mij days are, %c,'] We know that while the sun is directly over our heads, that is, at the very noontide, there are not seen so sudden alterations of shadows; but when the sun draweth towards the west, the shadows vary almost every 1 !■ John Calvin s Commentartj [psalm cii. moment. This is the reason why he terms it expressly, a shadow that froeth down. Now though what the prophet attributes to the person of the afflicted church, seems to belong to all other men without exception, yet this consider- ation had a special force in the calamity of exile. True it is that as soon as we verge towards old age, we soon fall into decay. But the prophet makes his moan that this befell the people of God in the very flower of their age. For under the name of da?/.s- he denotes the whole race of their life, as if he should say that the captivity was as it were a setting sun to the godly, because they decayed apace. At length he repeats the similitude of the withered grass which he had used a little before, meaning that their life in the captivity was wrapped in sorrows that burned np even the very sap of life. And no marvel, since that state of life had been worse than a hundred deaths, if they had not been sustained by the hope of deliverance to come. Now though they were not utterly overwhelmed with temptation, yet must it be no light grief that they conceived for being abandoned by God, 13 And thou, Lord, shalt dwell for evermore ; and the memorial of thee to generation and generation. 14 Thou wilt arise, and have pity upon Sion : be- cause the time to pity her, because the appointed time, is come. 15 For thy servants have a love to her stones, and will have })ity of her dust. 13 yind thou, Lord, ^-c] That the prophet, pnrposing to cheer himself with hope, sets before him the eternal state of God, seems a far-fetched comfort. For what is that to us if God sit unchangeable and always the same on his heavenly- throne, seeing that in the meanwhile our frail and transitory state sufiers not us to stand unmoved for a moment? Nay rather, from the knowledge of the blessed tranquillity which God enjoyeth, it appears more clearly that our life is a mere illusion. But the prophet in calling to remembrance the promises whereby God had avouched that he would have regard of the church, and especially that notable article of the covenant, Fxod. xxv. S, / ?