Commentary on Psalms - Volume 3 - Bible Study Guides

Comm on Psalms (V3)John Calvinand affections before unknown are brought into the light. As, however, the gender of the noun inthe Hebrew language is ambiguous, others more freely translate, MY spirit hath searched diligently.This being the sense which is most generally embraced, and being, at the same time, the mostnatural, I readily adopt it. In that debate, of which the inspired writer makes mention, he searchedfor the causes on account of which he was so severely afflicted, and also into what. his calamitieswould ultimately issue. It is surely highly profitable to meditate on these subjects, and it is thedesign of God to stir us up to do this when any adversity presses upon us. There is nothing moreperverse than the stupidity 291 of those who harden themselves under the scourges of God. Only wemust keep within due bounds, in order that we may not be swallowed up of over much sorrow, andthat the unfathomable depth of the Divine judgments may not overwhelm us by our attempting tosearch them out thoroughly. The prophet’s meaning is, that when he sought for comfort in alldirections, he could find none to assuage the bitterness of his grief.Psalm 77:7-107. Will the Lord cast off 292 for ever? and will he be favorable no more? 8. Is his mercy quitegone for ever? Doth his oracle fail from generation to generation? 9. Hath God forgotten, to bemerciful? Hath he shut up his compassions in anger? Selah. 10. And said, My death, 293 the years294of the right hand of the Most High.7. and 8. Will the Lord cast off for ever? The statements here made undoubtedly form a part ofthe searchings which engaged the Psalmist’s mind. He intimates that he was almost overwhelmedby a long succession of calamities; for he did not break forth into this language until he had enduredaffliction for so long a period as hardly to venture to entertain the hope that God would in futurebe favorable to him. He might well argue with himself whether God would continue to be gracious;for when God embraces us with his favor, it is on the principle that he will continue to extend ittowards us even to the end. He does not properly complain or find fault with God, but ratherreasoning with himself, concludes, from the nature of God, that it is impossible for him not tocontinue his free favor towards his people, to whom he has once shown himself to be a father. Ashe has traced all the blessings which the faithful receive from the Divine hand to the mere goodpleasure of God, as to a fountain; so a little after he adds the Divine goodness, as if he had said,How can we suppose it possible for God to break off the course of his fatherly layout, when it isconsidered that he cannot divest himself of his own nature? We see, then, how by an argumentdrawn from the goodness of God, he repels the assaults of temptation. When he puts the question,Doth his word or oracle fail? he intimates that he was destitute of all consolation, since he metwith no promise to support and strengthen his faith. We are indeed thrown into a gulf of despairwhen God takes away from us his promises in which our happiness and salvation are included. Ifit is objected, that such as had the ]Law among their hands could not be without the word of God,291 “La stupidite brutale.” — Fr. “The brutish stupidity.”292 “Ou, sera-il eslongne.” — Fr. marg. “Or, will he be at a distance.”293 “C’est, ma maladie.” — Fr. marg. “That is, my disease or sickness.”294 “Ou, changemens.” — Fr. marg. “Or, changes.”127