Commentary on Psalms Volume 2 John Calvin (continued)
JOHN CALVIN
account we ought the more carefully to attend to this doctrine, That it is unlawful for us to desire any other object besides God. By the words heaven and earth the Psalmist denotes every conceivable object; but, at the same time, he seems purposely to point to these two in particular. In saying that he sought none in heaven but God only, he rejects and renounces all the false gods with which, through the common error and folly of mankind, heaven has been filled. When he affirms that he desires none on the earth besides God, he has, I suppose, a reference to the deceits and illusions with which almost the whole world is intoxicated; for those who are not beguiled by the former artifice of Satan, so as to be led to fabricate for themselves false gods, either deceive themselves by arrogance when confiding in their own skill, or strength, or prudence, they usurp the prerogatives which belong to God alone; or else trepan themselves with deceitful allurements when they rely upon the favor of men, or confide in their own riches and other helps which they possess. If, then, we would seek God aright, we must beware of going astray into various by-paths, and divested of all superstition and pride, must betake ourselves directly and exclusively to Him. This is the only way of seeking him. The expression, I have desired none other with thee, amounts to this: I know that thou by thyself, apart from every other object, art sufficient, yea, more than sufficient for me, and therefore I do not suffer myself to be carried away after a variety of desires, but rest in and am fully contented with thee. In short, that we may be satisfied with God alone, it is of importance for us to know the plenitude of the blessings which he offers for our acceptance.
26. My flesh and my heart have failed. Some understand the first part of the verse as meaning that David's heart and flesh failed him through the ardent desire with which he was actuated; and they think that by it he intends to testify the earnestness with which he applied his mind to God. We meet with a similar form of expression elsewhere; but the clause immediately succeeding, God is the strength of my heart, seems to require that it should be explained differently. I am rather disposed to think that there is here a contrast between the failing which David felt in himself and the strength with which he was divinely supplied; as if he had said, Separated from God I am nothing, and all that I attempt to do ends in nothing; but when I come to him, I find an abundant supply of strength. It is highly necessary for us to consider what we are without God; for no man will cast himself wholly upon God, but he who feels himself in a fainting condition, and who despairs of the sufficiency of his own powers. We will seek nothing from God but what we are conscious of wanting in ourselves. Indeed, all men confess this, and the greater part think that all which is necessary is that God should aid our infirmities, or afford us succor when we have not the means of adequately relieving ourselves. But the confession of David is far more ample than this when he lays, so to speak, his own nothingness before God. He, therefore, very properly adds, that God is his portion. The portion of an individual