Commentary on Psalms Volume 2 John Calvin
JOHN CALVIN
denoted by the words he will redeem; for it would be far short of the duty of a king merely to hate fraud and extortion, did he not resolutely come forward to punish these crimes and set himself to defend those who are oppressed. 620 Under the terms fraud and violence is comprehended all kind of wrong-doing; for a man in working mischief is either a lion or a fox. Some rage with open violence, and others proceed to wrong-doing insidiously and by secret arts. Moreover, we know that supreme sovereignty, both in heaven and earth, has been given to Christ, (Matthew 28:18,) that he may defend his people not only from all temporal dangers, but especially from all the harassing annoyances of Satan, until having delivered them at length from all trouble, he gather them into the everlasting rest of his heavenly kingdom.
15. And he shall live. To refer the word live to the poor, as some do, seems forced. What David affirms is, that this king shall be rewarded with long life, which is not the least of God's earthly blessings. The words which follow are to be read indefinitely, that is to say, without determining any particular person; 621 as if it had been said, The gold of Arabia shall be given him, and prayers shall everywhere be made for his prosperity. There is thus again a repetition of what had been previously said concerning his power; for if Arabia shall pay him tribute, how vast an amount of riches will be gathered from so many countries nearer home! Christ, it is true, does not reign to hoard up gold, but David meant to teach by this figure, that even the nations which were most remote would yield such homage to him, as to surrender to him themselves and all that they possessed. It is no uncommon thing for the glory of the spiritual kingdom of Christ to be portrayed under images of outward splendor. David, in conformity with this usual style of Scripture, has here foretold that the kingdom of Christ would be distinguished for its wealth; but this is to be understood as referring to its spiritual character. Whence it appears how wickedly and wantonly the Papists have perverted this passage, and made it subserve their purpose of raking to themselves the perishable riches of the world. Moreover, when he speaks of the common prayers of the people, by which they will commend
"Si d'un grand coeur il ne se presentoit pour les punir et en faire la vengence, et s'opposoit pour defendre ceux qu'on oppresse." — Fr.
"C'est a dire, sans determiner quelque certaine personne." — Fr. In the Hebrew, the three last verbs of the verse are in the singular number, in the future of kal active, and there is no nominative with which they agree. Calvin translates them literally: "Et dabit ei de auro Seba: et orabit pro eo semper, quotidie benedicit eum;" "And shall give to him of the gold of Sheba, and shall pray for him continually, daily shall bless him." But, on the margin of the French version, he thus explains the construction: "C'est, on luy donnera, etc., on priera, etc., on benira." "That is, the gold of Sheba shall be given to him, prayer shall be made for him continually, and daily shall he be blessed."