Commentary on Psalms Volume 1 John Calvin (continued)
COMMENTARY ON PSALMS
his house, and not leave his holy temple exposed to the desecration of swine and dogs, as if it were a dunghill.
17. O Jehovah, thou hast heard the desire of the needy. In these words the prophet confirms what I have just now said, that when hypocrites prevail in the Church, or exceed the faithful in number, we ought, unceasingly, to beseech God to root them out; for such a confused and shameful state of things ought surely to be matter of deep grief to all the true servants of God. By these words, also, the Holy Spirit assures us, that what of old God granted to the fathers in answer to their prayers, we at the present day will obtain, provided we have that anxious solicitude about the deliverance of the Church which we ought to entertain. The clause which follows, Thou wilt direct their hearts, is variously interpreted by expositors. Some think it signifies the same thing, as if it had been said, Thou wilt give success to their desires. According to others, the meaning is, Thou wilt frame and sanctify their hearts by thy grace, that they may ask nothing in prayer but what is right and according to the divine will, as Paul teaches us that the Holy Spirit
"stirs up within us groanings which cannot be uttered," (Romans 8:26) Both these expositions are perhaps too forced. David, in this clause, magnifies the grace of God in sustaining and comforting his servants in the midst of their troubles and distresses, that they may not sink into despondency, — in furnishing them with fortitude and patience, - in inspiring them with good hope, - and in stirring them up also to prayer. This is the import of the verb,כיןKin, which signifies not only to direct, but also to establish. It is a singular blessing which God confers upon us, when, in the midst of temptation, he upholds our hearts, and does not suffer them to recede from him, or to turn aside to any other quarter for support and deliverance. The meaning of the clause which immediately follows, Thou wilt cause thine ear to hear, is, that it is not in vain that God directs the hearts of his people, and leads them, in obedience to his command, to look to Himself, and to call upon him in hope and patience — it is not in vain, because his ears are never shut against their groanings. Thus the mutual harmony between two religious exercises is here commended. God does not suffer the faith of his servants to faint or fail, nor does he suffer them to desist from praying; but he keeps them near him by faith and prayer, until it actually appear that their hope has been neither vain nor ineffectual. The sentence might, not improperly, be rendered thus: Thou shalt establish their heart, until thine ear hear them.
18. That thou mayest judge. Here the Psalmist applies the last sentence of the preceding verse to a special purpose, namely, to prevent the faithful, when they are unjustly oppressed, from doubting that God will at length take vengeance on their enemies, and grant them deliverance. By these words he teaches us, that we ought to bear with patience and fortitude the crosses and afflictions which are laid upon us, since God often withholds
JOHN CALVIN
assistance from his servants until they are reduced to extremity. This is, indeed, a duty of difficult performance, for we would all desire to be entirely exempted from trouble; and, therefore, if God does not quickly come to our relief, we think him remiss and inactive. But if we are anxiously desirous of obtaining his assistance, we must subdue our passion, restrain our impatience, and keep our sorrows within due bounds, waiting until our afflictions call forth the exercise of his compassion, and excite him to manifest his grace in succouring us.
That the man who is of earth may no more terrify them. David again commends the power of God in destroying the ungodly; and he does it for this purpose, - that in the midst of their tumultuous assaults we may have this principle deeply fixed in our minds, that God, whenever he pleases, can bring all their attempts to nothing. Some understand the verb,ארףarots, which we have translated to terrify, as neuter, and read the words thus, — that mortal man may be no more afraid. But it agrees better with the scope of the passage to render it transitively, as we have done. And although the wicked prosper in their wicked course, and lift up their heads above the clouds, there is much truth in describing them as mortal, or men liable to many calamities. The design of the Psalmist is indirectly to condemn their infatuated presumption, in that, forgetful of their condition, they breathe out cruel and terrible threatenings, as if it were beyond the power of even God himself to repress the violence of their rage. The phrase, of earth, contains a tacit contrast between the low abode of this world and the height of heaven. For whence do they go forth to assault the children of God? Doubtless, from the earth, just as if so many worms should creep out of the crevices of the ground; but in so doing, they attack God himself, who promises help to his servants from heaven.