Commentary on Psalms - Volume 3 - Bible Study Guides

Comm on Psalms (V3)John Calvinto engage in this exercise of religion; and by the word pay it is intended to inculcate steadfastness,— to teach them that they should not make merely a sudden and inconsiderate acknowledgement,but that they should also testify at all times that the remembrance of their deliverance was deeplyfixed in their hearts. Their most important business, no doubt, was seriously to reflect with themselvesthat God was the author of their salvation; but still it is to be observed, that the solemn professionof religion, by which every man stimulates not only himself but also others to the performance oftheir duty, is far from being superfluous. In the second clause, those addressed seem to be theneighboring nations; as if it had been said, that such a special manifestation of the goodness of Godwas worthy of being celebrated even by foreign and uncircumcised nations. 282 But it appears tome, that the sense most agreeable to the context is, that these words are addressed either to theLevites or to all the posterity of Abraham, both of whom are not improperly said to be round aboutGod, both because the tabernacle was pitched in the midst of the camp so long as the Israelitestraveled in the wilderness, and also because the resting-place assigned for the ark was mount Zion,whither the people were accustomed to resort from all the surrounding parts of the country. Andthe Levites had intrusted to them the charge of the temple, and were appointed to keep watch andward round about it. The word , lammora, is referred to God by the majority of interpreters, andthey translate it terrible. The term fear is, however, sometimes taken in a passive sense for Godhimself. 283 If it is applied to the Gentiles and to irreligious men, 284 the sense will be, that they shallbe tributaries to God; because, being stricken with fear, they shall no longer dare to offer him anyresistance. But it is more probable that this word has a reference to God, whom the prophet justlydeclares to be worthy of being feared, after having given such a remarkable proof of his power.12. He will cut off 285 the spirit of princes. As the Hebrew word , batsar, occasionally signifiesto strengthen, some think it should be so translated in this passage. But as in the two clauses of theverse the same sentiment is repeated, I have no doubt that by the first clause is meant thatunderstanding and wisdom are taken away from princes; and that by the second, God is representedin general as terrible to them, because he will cast them down headlong from their loftiness. As thefirst thing necessary to conduct an enterprise to a prosperous issue is to possess sound foresight,in which the people of God are often deficient from the great perplexity in which they are involvedin the midst of their distresses, while, on the other hand, the ungodly are too sharp-sighted in theircrafty schemes; it is here declared that it is in the power of God to deprive of understanding, andto inflict blindness on those who seem to surpass others in acuteness and ingenuity. The majorityof princes being enemies to the Church of God, it is expressly affirmed, that He is sufficientlyterrible to subdue all the kings of the earth. When it is said, that their spirit is cut off, or taken awayfrom them, it is to be limited to tyrants and robbers whom God infatuates, because he sees that theyapply all their ingenuity and counsels to do mischief.282 This is Kimchi’s interpretation: He understands by “those round about God,” the nations near the land of Israel, and so nearGod.283 In this sense it is employed in Genesis 31:53, “And Jacob sware by the Fear of his father Isaac.”284 If it is thus applied, the reading will be, “Let all those who are round about him bring presents on account of fear.”285 The word employed by Calvin is “Vindemiabit,” which expresses the precise idea of the original verb, , yebtstor It isfrom , he cut off, brake off, referring properly to grapes and other fruits. The reading of the LXX. is, “takes away.”123