Commentary on Psalms Volume 3 John Calvin
JOHN CALVIN
he recedes from it whenever he sees them subdued and humbled. God speaks in a different manner in Genesis 6:3, where he says, "My Spirit shall no longer strive with man," because the wickedness of men being fully proved, it was then time to condemn them. But here David maintains that God will not always chide, because so easy is he to be reconciled, and so ready to pardon, that he does not rigidly exact from us what strict justice might demand. To the same purpose is the language in the second clause: nor will he keep anger for ever The expression, to keep anger for ever, corresponds with the French phrase, Je lui garde, Il me l'a garde, 171 which we use when the man, who cannot forgive the injuries he has received, cherishes secret revenge in his heart, and waits for an opportunity of retaliation. Now David denies that God, after the manner of men, keeps anger on account of the injuries done to him, since he condescends to be reconciled. It is, however, to be understood that this statement does not represent the state of the Divine mind towards all mankind without distinction: it sets forth a special privilege of the Church; for God is expressly called by Moses, (Deuteronomy 5:9) "a terrible avenger, visiting the iniquities of the fathers upon the children." But David, passing by unbelievers, upon whom rests the everlasting and unappeasable wrath of God, teaches us how tenderly he pardons his own children, even as God himself speaks in Isaiah, (Isaiah 54:7, 8,) "For a small moment have I forsaken thee; but with great mercies will I gather thee. In a little wrath I hid my face from them for a moment; but with everlasting kindness will I have mercy on thee."
10. He hath not dealt with us after our sins The Psalmist here proves from experience, or from the effect, what he has stated concerning the Divine character; for it was entirely owing to the wonderful forbearance of God that the Israelites had hitherto continued to exist. Let each of us, as if he had said, examine his own life; let us inquire in how many ways we have provoked
"Hammond prefers reading above "Though",עלsays he, "signifies on and towards, as well as above or over, and may be fitly so rendered, verses 13 and 17, where (as here) God's mercy is said to be,עלupon his children, and,עלupon them that fear him; yet the comparison that is here made between the heaven and the earth, and the height or excellence of the one( ,עלnot upon but) above the other, being answered, in the ἀντα πόδοσις, by the greatness or strength (soגברsignifies) of God's mercy,;יראיו עלthat phrase must by analogy be rendered above, not upon, or towards them that fear him And then the meaning must needs be this, that whatsoever our fear or obedience to God be, his mercy towards us is as far above the size or proportion of that, as the heaven is above the earth, i e., there is no proportion between them; the one is as a point to that other vast circumference; nay, the difference far greater, as God's mercy is infinite, like himself, and so infinitely exceeding the pitiful imperfect degree of our obedience. The other expression that follows verse 12, taken from the distance of the East from the West, is pitched upon, says Kimchi, because those two quarters of the world are of greatest extent, being all known and inhabited. From whence it is that geographers reckon that way their longitudes, as from North to South their latitudes."
"I am watching him, as he has watched to do a bad turn to me."