Commentary on Psalms Volume 2 John Calvin (continued)
COMMENTARY ON PSALMS - VOLUME 2 time, to consider the end of it, as we shall presently see. He knew that it was only on account of Christ that God made his favor to flow upon the head of the Church, and from thence upon the whole body. And, in the first place, while he calls the king metaphorically a buckler, — a figurative expression frequently employed in Scripture, — he confesses that when the people are defended by his hand and working, it is nevertheless done by the providence of God, and is thus to be traced to a higher source than human agency. The same thing is again repeated in the second clause, in which it is affirmed, that the king was given by God to govern the people; and that, therefore, the defense which comes from the king is a blessing of God. Moreover, we must remember that what is said of this kingdom, which was a shadow of something greater, properly applies to the person of Christ, whom the Father has given to us to be the guardian of our welfare, that we may be maintained and defended by his power.
Psalm 89:19-23
19. Then thou spakest in vision to thy meek ones, 1018 and saidst, I have laid help upon a mighty one; I have exalted one chosen from among the people. 20. I have found David my servant; with my holy oil [literally with the oil of my holiness] have I anointed him. 21. Therefore, my hand shall be established with him: my arm also shall strengthen him. 22. The enemy shall not exact upon him, 1019 nor shall the son of iniquity afflict him. 23. And I will break in pieces his oppressors before his face; and I will strike those who hate him.
19. Then thou spakest in vision to thy meek ones. The Psalmist now declares at greater length why he said that the king, set over the chosen people for the preservation of the public good, was given them from heaven; namely, because he was not chosen by the suffrages of men, nor usurped at his own hand the supreme power, nor insinuated himself into it by corrupt arts, but was elected by God to be the instrument of maintaining the public good, and performed the duties of his office under the auspices and conduct of God. The design of the prophet, as we shall shortly see more clearly, is to distinguish this Divinely-appointed king from all other kings. Although what Paul teaches in Romans 13:1, is true, "There is no power but of God;" yet there was a great difference between David and all earthly kings who have acquired sovereign power by worldly means. God had delivered the scepter to his servant David immediately with his own hand, so to speak,
"Sans qu'il y en ait aucune autre cause." — Fr.
The word in the Hebrew Bible for "thy meek ones" is in the singular number; but in the ancient versions, and in sixty-three MSS. of Dr Kennicott's collection, and seventy-one of De Rossi's, it is in the plural number.