Commentary on Psalms Volume 2 John Calvin
COMMENTARY ON PSALMS - VOLUME 2 in Capernaum and Jerusalem; and yet the miserable desolation of all these cities affords a dreadful testimony of the wrath of God.
62. And he shut up his people to the sword. Other parts of the calamity which befell Israel in the time of the high priest Eli are here mentioned. God, in permitting the ark to be carried away, showed that he had withdrawn his favor from them. This was also demonstrated from the fact, that all the flower of the people — those who were in the prime and blush of manhood — were consumed by the wrath of God: which is expressed by the fire devouring them. But this language is metaphorical, as is evident from the history of the event referred to, which informs us, that those that perished who were of the chosen of Israel, to the number of thirty thousand men, fell by the sword of the enemy, and not by fire, (1 Samuel 4:10.) This figure points out the suddenness of the dreadful calamity. It is as if it had been said, They were destroyed in a moment, even as fire quickly consumes chaff and the dry leaves of trees. 842
The great extent of this slaughter is heightened by another figure, which is, that for want of men, the maidens continued unmarried. This is the meaning of the clause, Their virgins were not applauded; the reference being to the nuptial songs which were wont to be sung at marriages in praise of the bride. To aggravate still more the unwonted and appalling nature of the calamity, it is added, that even the priests, whom God had taken under his special protection, perished indiscriminately with others. When it is said, that the widows made no lamentation, I would explain it as denoting, either that they themselves died first for sorrow, so that they had no opportunity of mourning for others, or else, that when led captive by their enemies, they were prohibited to mourn. By all these expressions, the object is to show, in a few words, that all kinds of calamities were heaped upon them. 843
65. But the Lord awoke as one asleep. Some understand this as spoken of the Israelites, implying that the Lord awoke against them; and others, as spoken of their enemies. If the first sense is adopted, it need not excite our surprise, that the Israelites are termed, in the 66th verse, the enemies of God, even as they are so designated in Isaiah 1:24,
"Therefore, saith the Lord, the Lord of hosts, the mighty One of Israel, Ah! I will ease me of mine adversaries, and avenge me of mine enemies." (Isaiah 1:24)
And thus the meaning will be, that the Israelites paid dearly for abusing the patience of God, by taking encouragement from it to indulge to greater
"Que c'en a este fait en un moment, ainsi que le feu a incontinent consume de la paille ou des fueilles d'arbres bieu seiches." — Fr.
That is, the order of enumerating first the judgments inflicted by God upon his own people, and then those inflicted upon their enemies.
JOHN CALVIN
excess in the commission of sin; for awaking suddenly, he rushed upon them with so much the greater fury. But as we find the prophets drawing their doctrine from Moses, and also framing their language according to his as a standard, the opinion of those who understand this and the following verse, as referring to the Philistines, is no less probable. The prophet here appears to have borrowed this order, from the song of Moses, (Deuteronomy 32:27,) where God declares, that while he punished his own people, he, at the same time, did not forget to repress their enemies. Since it is a common proverb, that the issue of wars is uncertain, if, after the enemies of the chosen tribes had obtained the victory, no change had happened to them, it would not have been so manifest, that what befell his own people was a punishment inflicted upon them by God. But when God, after having afflicted and humbled the Israelites, made his judgments to fall on their conquerors, without the instrumentality of man, beyond all human expectation, and contrary to what happens in the ordinary course of events; — from this it is the more plainly manifest, that when the Israelites were laid in the dust, it was the work of God, who intended thus to punish them. The prophet, however, at the same time, gives us to understand, that God was constrained, as it were, by necessity, to punish them with greater severity; because, in afterwards inflicting his judgments upon the Philistines, he gave abundant evidence of his regard to his covenant, which the Israelites might be very apt to think he had quite forgotten. Although he had, so to speak, taken the side of the Philistines for a time, it was not his intention utterly to withdraw his love from the children of Abraham, lest the truth of his promise should become void.
The figure of a drunken man may seem somewhat harsh; but the propriety of using it will appear, when we consider that it is employed in accommodation to the stupidity of the people. Had they been of a pure and clear understanding, 844 God would not have thus transformed himself, and assumed a character foreign to his own. When he, therefore, compares himself to a drunken man, it was the drunkenness of the people; that is to say, their insensibility that constrained him to speak thus: which was so much the greater shame to them. With respect to God, the metaphor derogates nothing from his glory. If he does not immediately remedy our calamities, we are ready to think that he is sunk into a profound sleep. But how can God, it may be said, be thus asleep, when he is superior in strength to all the giants, and yet they can easily watch for a long time, and are satisfied with little sleep? I answer, when he exercises forbearance, and does not promptly execute his judgments, the interpretation which ignorant people put upon his conduct is, that he loiters in this manner like a man
"S'il eust eu un entendement rassis et bien dispose a escouter." — Fr. "Had they been possessed of a clear understanding, and disposed to listen."