Commentary on Psalms Volume 3 John Calvin (continued)
JOHN CALVIN
time they had not the honor of a kingdom, no royal throne, no name but with God; and yet amid this deplorable and ruinous state of things, they adhered to the form of prayer formerly prescribed to them by the Holy Spirit. Instructed by their example, let us not fail to pray ardently for the restoration of the Church, which, in our day, is involved in sad desolation. Besides, in these words, we are also informed that Christ's kingdom is not upheld and advanced by the policy of men, but that this is the work of God alone, for in his blessing solely the faithful are taught to confide. Moreover, the very repetition of the words which, as we have observed, renders them more forcible, ought to arouse us from our lethargy, and render us more intensely ardent in breathing forth this prayer. God can, indeed, of himself, and independently of the prayer of any one, erect and protect the kingdom of his Son; but it is not without good cause that he has laid this obligation on us, as there is no duty more becoming the faithful than that of earnestly seeking for the advancement of his glory.
Psalm 118:27-29
27. Jehovah is God, and has given light to us: bind ye the lamb with cords, even to the horns of the altar. 394 28. Thou art my God, and I will praise thee: my God, I will exalt thee. 29. Praise ye Jehovah; because he is good: because his mercy endureth for ever.
27. Jehovah is God Here the prophet establishes what he said formerly, that God, out of compassion to his Church, dissipated the darkness, and introduced the light of his grace, when David mounted the throne, for that was the harbinger of the redemption which was anticipated to be effected in due time by Christ. He also asserts that God was the author of that deliverance, so wonderful and unlooked for, and he declares that, by the result, he plainly showed himself to be truly God. These words, Jehovah himself is a strong God, because he has restored the light of life to us, are tacitly emphatical. For as the faithful, in consequence of the confused state of the Church, were reduced almost to the brink of despair; the ungodly imagined that all this had happened regarding the children of Abraham, by reason of God himself having, as it were, forsaken them. Wherefore he returns to offer up anew his thankful acknowledgments for the divine grace. He commands the faithful to bind the victim to the horns of the altar, because, according to the legal institute, they could not render solemn
"Yea even unto the horns of the altar — before these words must be understood lead it: for the victims were bound to rings fixed in the floor. The horns were architectural ornaments, a kind of capitals, made of iron or of brass, somewhat in the form of the carved horns of an animal, projecting from the four angles of the altar. The officiating priest, when he prayed, placed his hands on them, and sometimes sprinkled them with the blood of the sacrifice: comp. Exodus 30:3; Leviticus 4:7, 18. At the end of this verse, the word saying must be supplied." — Cresswell.
COMMENTARY ON PSALMS - VOLUME
thanks unto God without sacrifices. As David was a strict observer of the Law, he would not omit the ceremonial observances which God had enjoined. He would, however, always keep his attention steadily fixed on their grand design, and would have recourse to them only as helps to assist him in presenting a spiritual service unto God. Now that the shadowy dispensation has passed away, it remains that we offer unto God our thanksgivings through Christ, who sanctifies them by his own immaculate offering, lest we should be debarred from this exercise of godliness, by the corruptions of our flesh. And that David turned his attention to the praises of God, is abundantly manifest from the following verse, in which he promises that he would celebrate the name of God, because he was his God, and he knew it; that is, he felt from experience that from his hand he might calculate on receiving sure and immediate assistance.
Psalm 119
PSALM 119
As this psalm treats of various matters, it is difficult to give an epitome of its contents. There are, however, two things which the prophet mainly aims at; the exhorting of the children of God to follow godliness and a holy life; and the prescribing of the rule, and pointing out the form of the true worship of God, so that the faithful may devote themselves wholly to the study of the Law. Along with these he frequently blends promises for the purpose of animating the worshippers of God to live more justly and piously; and, at the same time, he introduces complaints respecting the impious contempt of the Law, lest they should become tainted by bad examples. In short, he frequently passes from one topic to another, and prosecutes no one particular subject continuously; 395 and therefore it will be best to discuss each subject in its proper place.
Psalm 119:1-8
א1. Blessed are they who are upright, 396 in their way, walking in the law of Jehovah.א2. Blessed are they who, keeping his testimonies, seek him with all their heart.א3. Surely they do not work iniquity, who walk in his ways.א4. Thou hast commanded that thy statutes should be observed carefully 397א5. I wish that my ways may be directed to the observing of thy statutes!א6. Then I shall not be ashamed, when I have respect to all thy precepts.א7. I will praise thee in the uprightness of my heart, when I shall have learned the judgments of thy righteousness.א8. I will observe thy statutes: do not forsake me very far. 398
Some call this the octonary psalm, because that, through every successive eight verses, the initial words of each line begin with the same letter in
It is, however, a mistake to suppose, that no connection of thought is observed throughout this lengthened composition, as has sometimes been asserted even by writers of note. "It has been too commonly assumed," says Jebb, that the 119th psalm is a collection of unconnected thoughts. To this opinion, even that most profound religious philosopher, Dr Barrow, inclines, (Sermon 48, on Psalm 119:60;) and his eloquent words must, in this instance, be received with no small caution. 'this psalm,' he says, 'no less excellent in virtue than large in bulk, containeth manifold reflections on the nature, the properties, the adjuncts, and effects of God's law; many sprightly ejaculations about it, conceived in different forms of speech; some in way of petition, some of thanksgiving, some of resolution, some of assertion or aphorism; many useful directions many zealous exhortations to the observance of it; the which are not ranged in any strict order, but, like a variety of wholesome herbs in a fair field, do, with a grateful confusion, lie dispersed, as they freely did spring in the heart, or were suggested by the devout spirit of him who indicted this psalm; where no coherence of sentences being designed, we may consider any one of them absolutely or singly by itself.' The fine imagination of this eminent writer justly recognizes the beautiful variety, the variegations of thought, the πολυποίκιλος σοφία exhibited in this psalm; but too much seems to be conceded to the prevalent opinion of a want of connection. I willingly allow, that the sentiments are not limited and enthralled by any exact or Procrustean rule; that there are no measures of intellectual geometry adhered to, reducing this divine poem to a rigid didactic system: that the mind of the prophet is free, and flowing, and discursive. Still this very flow of thought implies connection and association, and forbids the frigid idea that the psalm is a mere canto of reflections, like Lord Bacon's collection of aphorisms, or the maxims of Isocrates. I do not intend to maintain what could not be proved, that a consecutive order can be traced throughout; but instances can, undoubtedly, be drawn of passages which maintan a beautiful sequence and connection between their several members." — Jebb's Literal Translation of the Book of Psalms, with Dissertations, volume 2, pages 274-276.
"Vel, perfecti." — Lat. marg. "Or, perfect."
superlatively, — to the uttermost.
Hammond reads, "O forsake me not to any great degree;" and adds, "The Hebrew עד-,מאדad meod, here, and in verse 43, is literally unto very much. So the LXX. render it, ἕως σφόδρα, i e., to any high degree, the Chaldee, 'unto all at once,' but the Syriac, for ever, both referring it to the time, whereas the Hebrew seems rather to the degree, from the noun that signifies multitude, plenty, abundance."
JOHN CALVIN
alphabetical order. That this was done to aid the memory, may be gathered from each part containing a doctrine, which ought to form a theme of constant meditation among the children of God. For the purpose, therefore, of rendering it less irksome to the reader, the prophet has distinguished every successive eight verses by their beginning each with the corresponding letter of the Hebrew alphabet, and thus all excuses, on the score of ignorance, are removed, even from the callous and slothful. This help does not extend to those who read it in other languages; but the principle must not be overlooked, that the doctrine exhibited in this psalm should be carefully studied by all the children of God, and treasured up in their hearts, to render them the more conversant with it. Touching the author, I assert nothing, because it cannot be ascertained, even by probable conjecture, who he was; and expositors are agreed that no satisfactory conclusion can be arrived at in the matter. As David surpassed all others in point of poetical and devotional talent, I will not scruple occasionally to insert his name. 399
It may be proper to take notice of certain terms which frequently occur in the psalm. Of the term,תורהtorah, I say nothing, which, having its derivation from a word which signifies to instruct, is yet uniformly taken for law. Some of the Rabbis affirm that,חוקיםchukim, signifies statutes, or divinely appointed rites, the, reason of which is very obvious. They say that,פקדיםphikudim, denotes those precepts which relate to natural justice. It is certain that,משפטיםmishpatim, signifies commandments, because this is proved by the etymology of the word.
Some consider this psalm, as well as all the other alphabetic psalms, to be much more modern compositions than the time of David, and refer it to the time of the captivity in Babylon. But many others, as Venema, Michaelis, etc., ascribe it to David, and suppose it to have been written before his elevation to the throne. Its contents, certainly, favor this latter opinion, seeming to accord so well with the long and harassing persecution to which he was subjected by the malice and revenge of Saul. If David was its author, it is the most artificial and operose in its composition of all his psalms, and he has exhibited in the treatment of his subject — which is the celebration of the perfection of God's law, and the happiness of those who obey it — an extraordinary fecundity of expression, as if one of his intentions had been to show in how many various shapes, and with what copiousness of words, he could enunciate and illustrate a few and the same topics. The aspirations for instruction, consolation, and protection, with which almost every portion of this psalm is mingled, have a soothing and delightful effect, whilst the language throughout is rendered impressive by its peculiar strength and concinnity. It may, however, be doubtful, whether it be just to elevate it, as has been done by some, above all the other psalms. Dr Adam Clarke justly remarks, "Like all other portions of divine revelation, it is elegant, important, and useful; and while I admire the fecundity of the Psalmist's genius, the unabating flow of his poetic vein, his numerous synonymes, and his copia verborum, by which he is enabled to expound, diversify, and illustrate the same idea: presenting it to his reader in all possible points of view, so as to render it pleasing, instructive, and impressive; I cannot rob the rest of the book of its just praise by setting this, as many have done, above all the pieces it contains. It is by far the longest, the most artificial, and most diversified, yet, in proportion to its length, it contains the fewest ideas of any in the book."
the Hebrews understand it of the doctrine of the law, but with the certain indication, pointing out to us that it is comprehensive of the manner in which God enters into covenant with his people. The precepts of the law are denominated judgments and righteousness, to inform us that God enjoins nothing except what is right and just, and that mankind ought to seek for no other rule for the perfecting of holiness, but what consists in regulating their life by rendering obedience to the law. The meaning is almost synonymous when they are called the ways of the Lord, intimating that those who do not depart from the direction of the law, may safely conclude that they are in no danger of going astray. The ordinances of God, and the edicts offerings, have the term,חוקיםchukim, applied to them indiscriminately, and,, פקודים phikudim, refers to different kinds of justice, as is manifest from many parts of Scripture which demonstrates that there is no foundation for the subtle distinction and difference formerly noticed. And in this psalm almost all these terms are synonym as the context will show. 400 To procure greater respect for the law, the prophet adorns it with a variety of titles, taking care constantly to enjoin upon us the same doctrine. I now proceed to the consideration of the contents of the psalm.
Others deny that these and other similar terms, which frequently occur in this psalm, are mere synonymes; and they have endeavoured to show from etymological investigation, that, although all of them designate the law, yet they present it under a different aspect. Jebb has attempted, at some length, to point out the specific differences between these words. The following is an abstract of his remarks: — "The next peculiarity to be observed in this psalm is, the regular recurrence of nine characteristic words, at least one or other of which is found in each distich, with one solitary exception, the second distich of the 12th division. These words are law, testimonies, precepts, statutes, commandments, judgments, word, saying; and a word which only twice occurs as a characteristic, — way.
"These are, doubtless, all designations of the Divine Law; but it were doing a deep injury to the cause of revealed truth to affirm that they are mere synonyms; in other words, that the sentiments of this compendium of heavenly wisdom are little better than a string of tautologies. The fact is, as some critics, both Jewish and Christian, have observed, that each of these terms designates the same law of God, but each under a different aspect, signifying the different modes of its promulgation, and of its reception. Each of these words will now be examined in order, and an attempt will be made to discriminate them.
"1. Law. This word is formed from a verb which means to direct, to guide, to aim, to shoot forwards. Its etymological meaning, then, would be a rule of conduct, a κανών σαφὴς. It means God's law in general, whether it be that universal rule called the law of nature, or that which was revealed to his Church by Moses, and perfected by Christ. In strictness, the law means a plain rule of conduct, rather placed clearly in man's sight, than enforced by any command; that is to say, this word does not necessarily include its sanctions.
"2. Testimonies are derived from a word which signifies to bear witness, to testify. The ark of the tabernacle is so called, as are the two tables of stone, and the tabernacle: the earnests and witnesses of God's inhabitation among his people. Testimonies are more particularly God's revealed law: the witnesses and confirmation of his promises made to his people, and earnests of his future salvation.
"3. Precepts, from a word which means to place in trust, mean something intrusted to man, 'that which is committed to thee:' appointments of God, which consequently have to do with the conscience, for which man is responsible, as an intelligent being.
JOHN CALVIN
1 Blessed are they who are upright In these words the prophet sets forth the same paradox which we met with at the commencement of the Book of Psalms. All men naturally aspire after happiness, but instead of searching for it in the right path, they designedly prefer wandering up and down through endless by-paths, to their ruin and destruction. The Holy Spirit deservedly condemns this apathy and blindness. And but for man's cupidity, which, with brutish impetuosity, hurries him in the opposite direction, the meaning of the words would appear quite plain to him. And the further a man wanders from God, the happier does he imagine himself to be; and hence all treat, as a fable, what the Holy Spirit declares about true piety and the service of God. This is a doctrine which scarcely one among a hundred receives.
The term way, is here put for the manner, or course and way of life: and hence he calls those upright in their way, whose sincere and uniform desire it is to practice righteousness, and to devote their life to this purpose. In the next clause of the verse, he specifics more clearly, that a godly and righteous life consists in walking in the law of God If a person follow his own humor and caprice, he is certain to go astray; and even should he enjoy the applause of the whole world, he will only weary himself with very
"4. Statutes. The verb from which this word is formed means to engrave or inscribe. The word means a definite prescribed written law. The term is applied to Joseph's law about the portion of the priests in Egypt, to the law about the Passover, etc. But in this psalm it has a more internal meaning; — that moral law of God, which is engraved on the fleshy tables of the heart; the inmost and spiritual apprehension of his will: not so obvious as the law and testimonies, and a matter of more direct spiritual communication than his precepts: the latter being more elaborated by the efforts of the mind itself, divinely guided indeed, but perhaps more instrumentally, and less passively, employed.
"5. Commandments, derived from a verb signifying to command or ordain. Such was God's command to Adam about the tree; to Noah about constructing the ark.
"6. Judgments, derived from a word signifying to govern, to judge or determine, mean judicial ordinances and decisions: legal sanctions.
"7. Word. There are two terms, quite distinct in the Hebrew, but both rendered word, in each of our authorized versions. The latter of these is rendered saying in the former volume of this work. They are closely connected; since out of twenty-two passages in which word occurs, in fourteen it is parallel to, or in connection with, saying. From this very circumstance it is evident they are not synonymous.
"The term here rendered word means the Λόγος, or Word of God, in its most divine sense; the announcement of God's revealed will; his command; his oracle; at times, the special communication to the prophets. The ten commandments are called by this term in Exodus: andדבירis the oracle in the temple. In this psalm it may be considered as, — 1. God's revealed commandments in general. 2. As a revealed promise of certain blessings to the righteous. 3. As a thing committed to him as the minister of God. 4. As a rule of conduct; a channel of illumination.
"8. As to the remaining word way, that occurs but twice as a characteristic word, and the places in which it occurs must rather be considered as exceptions to the general rule: so that I am not disposed to consider it as intended to be a cognate expression with the above. At all events, its meaning is so direct and simple as to require no explanation: a plain rule of conduct; in its higher sense, the assisting grace of God through Christ our Lord, who is the Way, the Truth, and the Life." — Jebb's Literal Translation of the book of Psalms, with Dissertations, volume 2, pages 279-293.