Commentary on Psalms Volume 2 John Calvin
COMMENTARY ON PSALMS - VOLUME 2
25. And I will set his hand in the sea. The vast extent of the kingdom is here adverted to. As the people by their wickedness had, as it were, blocked up the way, and intercepted the blessing of God, their inheritance was more limited than the promise implied. But now God declares, that during the reign of David, it will be again enlarged, so that the people shall possess the whole country, from the sea even to the river Euphrates. From this we gather, that what God had promised by Moses was fulfilled only in the person of David, that is to say, from his time. 1025 By the rivers may be understood, either the Euphrates alone, which is cut into many channels, or the other neighboring rivers on the coast of Syria.
26. He shall cry to me, Thou art my Father. In this verse it is declared, that the chief excellence of this king will consist in this, that he will be accounted the Son of God. This indeed is a title of honor, which is applied to all whom God ordains to be kings, as we have seen in a previous psalm,
"I have said, Ye are gods; and all of you are children of the Most High:" (Psalm 82:6) but in the passage before us, something special is expressed of the holy king whom God had chosen, and it is intended to say, that he will be the son of God in a different sense. We shall immediately see in the subsequent verse, how he is placed in a higher rank than the kings of the earth, although they may sway the scepter over a larger extent of country. It was therefore a privilege peculiar to only one king in this world, to be called the Son of God. Had it been otherwise, the apostle reasoned not only inconclusively but absurdly, in quoting this text as a proof of the doctrine, that Christ is superior to the angels:
"I will be to him a Father, and he shall be to me a Son," (Hebrews 1:5.)
Angels, and kings, and all who are regenerated by the Spirit of adoption, are called sons of God; but David, when God promises to take him for his son, is, by singular prerogative, elevated above all others to whom this designation is applied. This is still more apparent from the following verse, in which he is called God's first-born, because he is higher than all the kings of the earth; and this is an honor which transcends all the dignity both of men and angels. If it is objected, that David being a mortal man could not be equal to the angels, the obvious answer is, that if he is considered
"I will make him my first-born; i.e., as the eldest son of a family ranks the highest, and receives the most from his father, so shall David be first in the order of kings, who, when they are legitimate sovereigns, may be regarded as the sons of God, their common Father: comp. Genesis 27:1, etc.; Exodus 4:22; Deuteronomy 21:17; Psalm 2:7; Colossians 1:15. In Isaiah 14:30, by the first-born of the poor, is meant the extreme of that class, they who are the poorest of the poor." — Cresswell.
"Sicuti nugantur Sophistae." — Lat. "Comme gazouillent ces brouillons et Sophistes de Sorbonistes." — Fr.