Commentary on Psalms Volume 3 John Calvin (continued)
COMMENTARY ON PSALMS - VOLUME 3 general to the providence by which he governs the world, some understand the Prophet as praising God because he affords such manifest proofs of his justice both in punishing the wicked and in the whole government of the world. But I rather agree with others who refer the phrase to the divine law; not that I dislike the former interpretation, but because in this psalm the great topic upon which the Psalmist chiefly insists is the commendation of God's law. The amount then is, that when David was assiduously occupied in meditating upon the law of God, he found it distinguished by so great perfection of righteousness and wisdom, that from time to time he burst forth into the exercise of praise and thanksgiving. This diligence in praising God shows that David not only spoke reverently and honourably of the divine law, but that he accounted it an inestimable boon conferred upon the human race. It was not simply admiration which constrained him to this commendation, but a principle of gratitude; for he saw that nothing more excellent could be bestowed upon men than their being renewed to a blessed and an endless life by the incorruptible seed of heavenly truth. Yet scarcely one in a hundred of those to whom God offers this treasure puts himself to the trouble of giving God thanks for it even in an ordinary manner. On the contrary, there reigns such vile ingratitude everywhere in the world, that some scornfully reject divine truth, and others despise or slight it, while others rail and gnash their teeth against it if they find anything in it which does not please them.
165. Great peace have they who love thy law. If we take the word peace for a prosperous or happy condition of life — a sense in which the Hebrews often employ it — the word rendered stumbling-block, to correspond with it, will be used for adversity; as if it had been said, that those who love God's law shall continually prosper and retain their position, although the whole world should fall into ruins. But a different interpretation will be equally appropriate, namely, that they have great peace, because, being persuaded that both their persons and their life are acceptable to God, they calmly repose themselves on a good conscience. This tranquil state of conscience, this serenity of mind, is justly reckoned the chief point of a happy life, that is to say it is so, when it proceeds from God's being reconciled to us, and from his fatherly favor shining in our hearts. The Prophet justly teaches that we attain this peace from the love of the law; for whoever would make it to depend upon anything else, will be from time to time trembling at every little blast. If this sense is adopted, the word stumbling-block, in the second clause, will signify all the troubles and disquietudes of mind with which all who lean not upon God's word are miserably distressed and tormented, and with which they are driven about either by their own depraved passions, or by the caprice of other men. But in whatever way understand these two words, peace and stumbling-block, the design of the Prophet will remain the same, which is to show, that those who are not devoted to God are miserable; for although they may applaud themselves for a time, yet they
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will meet with many stumbling-blocks to drive them suddenly out of their course. From the term love, we gather that this peace is not acquired by a slavish observance of the law, but proceeds from faith; for the law has no sweetness to attract us to it, unless it exhibit to us God in the character of a father, and tranquilize our minds by the assurance of eternal salvation. So far from enjoying peace, all worldly men and despisers of God are justly punished by their own depravity and obdurate rebellion; for each of them is his own executioner, and the more fiercely they rage against the word of God, the sorer are they tormented, until they bring upon themselves utter destruction. The godly, it is true, are also tormented or distressed, but this inward consolation wipes away all their sorrow, or, raising them up, enables them to surmount all stumbling-blocks, or so relieves them, that they faint not.
166 O Jehovah! I have waited for thy salvation. It is not without cause that the Prophet often repeats this sentence, which is in all men's mouths, there being nothing easier than to ascribe to God the praise and office of saving, while yet there is hardly to be met with in the world a single example of steadfast hope, when men come to wrestle with temptations for any length of time. From the order of the words we learn, that if a man would keep himself in the fear of God, and the love of the law, it is necessary for him, above all things, 477 to seek for salvation in God. If faith in God's grace be removed from our minds, or patience shaken off, we will be carried away hither and thither, and will cease any longer to cultivate godliness. The chief virtue of the faithful, therefore, is a patient endurance of the cross and mortification by which they calmly submit themselves to God; for so long as no adversity happens to hypocrites, they seem, also to be well-affectioned to the work of serving him. There are also other reasons why it behoves us to keep our minds intent upon the salvation of God, if we desire to regulate our life aright; for if the, allurements of the world hold us in their snares, we will immediately become discouraged. The reason, as we plainly see, why the hearts of the great majority fail, is because it is difficult to believe assuredly that salvation is to be hoped for only from the grace of God. That we may therefore persevere in serving God, it is indispensable that faith shine on the future before us, and next, that patience accompany us, to nourish within us the love of righteousness. For, as we have said, our alacrity in persevering proceeds from this, that with a patient spirit we suffer our salvation to lie hidden in the bosom of God, and that we doubt not of his at length, proving a faithful rewarder of all such as seek him, although he may withdraw his favor from the eye of sense. In the subsequent verse the Psalmist confirms this doctrine by other words, saying, that he kept God's testimonies with his soul By the word soul he expresses still more forcibly than before, that he
"Primum," Lat — "Devant toutes choses," Fr.