Commentary on Psalms Volume 2 John Calvin (continued)
COMMENTARY ON PSALMS - VOLUME 2 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
JOHN CALVIN
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
"Par lesquelles ils taschent d'espouvanter les simples." — Fr.
"En toutes les parties de la cognoissance et crainte de Dieu." — Fr.