Commentary on Psalms Volume 2 John Calvin (continued)
COMMENTARY ON PSALMS - VOLUME
adopt that construction; for David would seem to magnify the illustration which had been given of the divine favor, by adverting to the change which had taken place, 388 God having inspirited his people so far as to display a banner; where, formerly, they were reduced to a state of extremity, from which it seemed impossible to escape without a miracle. In the previous verse he calls them fearers of the Lord, and now his beloved; implying that, when God rewards such as fear and worship him, it is always with a respect to his own free love. And prayer is subjoined: for however great may be the favors which God has bestowed upon us, modesty and humility will teach us always to pray that he would perfect what his goodness has begun.
6. God hath spoken in his holiness; I will rejoice. Hitherto he has adverted to the proofs which had come under their own observation, and from which they might easily see that God had manifested his favor in a manner new, and for many years unprecedented. He had raised the nation from a state of deep distress to prosperity, and had changed the aspect of affairs so far, that one victory was following another in rapid succession. But now he calls their attention to a point of still greater importance, the divine promise — the fact that God had previously declared all this with his own mouth. However numerous and striking may be the practical demonstrations we receive of the favor of God, we can never recognize them, except in connection with his previously revealed promise. What follows, although spoken by David as of himself individually, may be considered as the language adopted by the people generally, of whom he was the political head. Accordingly, he enjoins them, provided they were not satisfied with the sensible proofs of divine favor, to reflect upon the oracle by which he had been made king in terms the most distinct and remarkable. 389 He says that God had spoken in his holiness, not by his Holy Spirit, as some, with an over-refinement of interpretation, have rendered it, nor by his holy place, the sanctuary; 390 for we read of no response having been given from it to the prophet Samuel. It is best to retain the term holiness, as he adverts to the fact of the truth of the oracle having been confirmed, and the constancy and efficacy of the promise having been placed beyond all doubt by numerous
The Latin is here concise — "Nam in ipsa varietate David magnitudinem gratiae commendat." Accordingly, the French version amplifies the passage — "Car David en proposant la diversite et la changement d'un temps a l'autre magnifie," etc.
"Cum praeclaris elogiis." — Lat. Amplified in the French version as follows: — "l'ornant de titres excellens, et lui faisant des promesses authentiques."
This is the reading of Mudge, Street, Archbishop Secker, and Morrison. "Should not the word be read, in his sanctuary? whence the divine oracles were issued forth. David, having received a favorable answer, perhaps by Urim and Thummim, delivers himself in a strain of the fullest confidence of victory over his enemies." — Dimock.
JOHN CALVIN
proof, of a practical kind. As no room had been left for question upon the point, he employs this epithet to put honor upon the words which had been spoken by Samuel. He immediately adds, that this word of God was the chief ground upon which he placed his trust. It might be true that he had gained many victories, and that these had tended to encourage his heart; but he intimates, that no testimony which he had received of this kind gave him so much satisfaction as the word. This accords with the general experience of the Lord's people. Cheered, as they unquestionably are, by every expression of the divine goodness, still faith must ever be considered as holding the highest place — as being that which dissipates their worst sorrows, and quickens them even when dead to a happiness which is not of this world. Nor does David mean that he merely rejoiced himself. He includes, in general, all who feared the Lord in that Kingdom. And now he proceeds to give the sum of the oracle, which it is observable that he does in such a way as to show, in the very narration of it, how firmly he believed in its truth: for he speaks of it as something which admitted of no doubt whatsoever, and boasts that he would do what God had promised. I will divide Shechem, he says, and mete out the valley of Succoth 391
The parts which he names are those that were more late of coming into his possession, and which would appear to have been yet in the hands of Saul's son, when this psalm was written. A severe struggle being necessary for their acquisition, he asserts that, though late of being subdued, they would certainly be brought under his subjection in due time, as God had condescended to engage this by his word. So with Gilead and Manasseh 392 As Ephraim was the most populous of all the tribes, he appropriately terms it the strength of his head, that is, of his dominions. 393 To procure the greater credit to the oracle, by showing that it derived a sanction from antiquity, he adds, that Judah would be his lawgiver, or chief; which was equivalent to saying, that the posterity of Abraham could never prosper
Shechem lay in Samaria, and, therefore, by it the whole of Samaria may be intended. The valley of Succoth, or booths, received its name from Jacob's making booths, and feeding his cattle there. (See Genesis 33:17, 18.) It lay beyond the Jordan, and it may be employed to designate the whole of that district of country. Though Samaria, and the country beyond the Jordan, were now in the hands of the enemy, yet David anticipates the time when he would gain complete and absolute possession of them, which he expresses by dividing, and meting them out. The allusion is to the dividing and measuring out of land; and it was a part of the power of a king to distribute his kingdom into cities and provinces, and to place judges and magistrates over them.
Gilead and Manasseh were beyond the Jordan. The tribe of Gad, which was in Gilead, was distinguished for its warlike valor.
This tribe was also distinguished for its valor. (Deuteronomy 33:17; Psalm 78:9; see also Genesis 48:19.)
unless, in agreeableness to the prediction of the patriarch Jacob, they were brought under the government of Judah, or of one who was sprung from that tribe. He evidently alludes to what is narrated by Moses, (Genesis 49:10,) "The scepter shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come." The same word is there used,,מחוקקMechokek, or legislator. It followed, that no government could stand which was not resident in the tribe of Judah, this being the decree and the good pleasure of God. The words are more appropriate in the mouth of the people than of David; and, as already remarked, he does not speak in his own name, but in that of the Church at large.
8 Moab is my wash-pot In proceeding to speak of foreigners, he observes a wide distinction between them and his own countrymen. The posterity of Abraham he would govern as brethren, and not as slaves; but it was allowable for him to exercise greater severities upon the profane and the uncircumcised, in order to their being brought under forcible subjection. In this he affords no precedent to conquerors who would inflict lawless oppression upon nations taken in war; for they want the divine warrant and commission which David had, invested as he was not only with the authority of a king, but with the character of an avenger of the Church, especially of its more implacable enemies, such as had thrown off every feeling of humanity, and persisted in harassing a people descended from the same stock with themselves. He remarks, in contempt of the Moabites, that they would be a vessel in which he should wash his feet, the washing of the feet being, as is well known, a customary practice in Eastern nations. 394 With the same view he speaks of casting his shoe over Edom. This is expressive of reproach, and intimates, that as it had once insulted over the chosen people of God, so now it should be reduced to servitude. 395 What follows concerning Palestina is ambiguous. By some the words are taken ironically, as if David would deride the vain boastings of the Philistines,
This office of washing the feet was in the East commonly performed by slaves, and the meanest of the family, as appears from what Abigail said to David when he took her to wife, "Behold, let thine handmaid be a servant to wash the feet of the servants of my lord," 1 Samuel. 25:41; and from the fact of our Savior washing his disciples' feet, to give them an example of humility, John 13:5. The word νιπτὴρ, used in this last passage, signifies in general a washing pot, and is put for the word ποδονιπτρον, the term which the Greeks, in strict propriety of speech, applied to a vessel for washing the feet. As this office was servile, so the vessels employed for this purpose were a mean part of household stuff. Gataker and Le Clerc illustrate this text from an anecdote related by Herodotus, concerning Amasis, king of Egypt, who expressed the meanness of his own origin by comparing himself to a pot for washing the feet in, (Herod., Lib. 2, c. 172.) When, therefore, it is said, 'Moab is my washing-pot,' the complete and servile subjection of Moab to David is strongly marked. This is expressed not by comparing Moab to a slave who performs the lowest offices, as presenting to his master the basin for washing his feet, but by comparing him to the mean utensil itself. See 2 Samuel 8:2; 1 Chronicles 18:1, 2, 12, 13