Comm <strong>on</strong> <strong>Psalms</strong> (V3)John CalvinPsalm 82:5-85. They know not, neither do they understand: they walk in darkness, although all thefoundati<strong>on</strong>s of the earth are moved. 6. I have said, Ye are gods, and all of you s<strong>on</strong>s of the MostHigh. 7. But ye shall die as a man; and ye shall fall, O princes: as <strong>on</strong>e of the people. 8. Arise, OGod! Judge the earth: for thou shalt inherit all nati<strong>on</strong>s.5 They know not, neither do they understand. 425 After having reminded princes of their duty,the Psalmist complains that his adm<strong>on</strong>iti<strong>on</strong> from their infatuati<strong>on</strong> is ineffectual, and that they refuseto receive wholesome instructi<strong>on</strong>; yea, that although the whole world is shaken to its foundati<strong>on</strong>s,they, notwithstanding, c<strong>on</strong>tinue thoughtless and secure in the neglect of their duty. He chieflyreprobates and c<strong>on</strong>demns their madness as manifested in this, that although they see heaven andearth involved in c<strong>on</strong>fusi<strong>on</strong>, they are no more affected at the sight than if the care of the interestsof mankind did not bel<strong>on</strong>g to them, of which they are, notwithstanding, in an especial manner thechosen and appointed c<strong>on</strong>servators. I have stated a little before, that what chiefly deprives them ofunderstanding is, that, being dazzled with their own splendor, and perversely shaking off everyyoke, no religious c<strong>on</strong>siderati<strong>on</strong>s have the effect of inclining them to moderati<strong>on</strong>. All soundknowledge and wisdom must commence with yielding to God the h<strong>on</strong>or which is his due, andsubmitting to be restrained and governed by his word. The last clause of the verse, Although allthe foundati<strong>on</strong>s of the earth are moved, 426 is almost universally understood by interpreters in adifferent sense from that in which I have rendered it. They explain it as implying, that of all thecalamities in the world the greatest is when princes neglect to execute the duties of their office; forit is the observance and prevalence of justice which c<strong>on</strong>stitutes the foundati<strong>on</strong> <strong>on</strong> which the fabricof human society rests. Thus the sense, according to them, is, that the world is undermined andoverthrown by the unjust tyranny of princes. I am far from rejecting this interpretati<strong>on</strong>; but, as Ihave already hinted, I am more inclined to think, that we have here c<strong>on</strong>demned the m<strong>on</strong>strousstupidity of judges, who can remain indifferent and unmoved in beholding the horrible c<strong>on</strong>fusi<strong>on</strong>of civil society, yea even the very earth shaken to its foundati<strong>on</strong>s.6 I have said, ye are gods. God has invested judges with a sacred character and title. This theprophet c<strong>on</strong>cedes; but he, at the same time, shows that this will afford no support and protecti<strong>on</strong>to wicked judges. He does not introduce them as speaking of the dignity of their office; butanticipating the style of reas<strong>on</strong>ing which they would be disposed to adopt, he replies, “If you appealto your dignity as an argument to shield you, this boasting will avail you nothing; yea, rather youare deceiving yourselves by your foolish c<strong>on</strong>fidence; for God, in appointing you his substitutes,has not divested himself of his own sovereignty as supreme ruler. Again, he would have you toremember your own frailty as a means of stirring you up to execute with fear and trembling theoffice intrusted to you.” This verse may also be viewed as addressed by God himself to rulers, andas intimating, that, in additi<strong>on</strong> to his clothing them with authority, he has bestowed up<strong>on</strong> them his425 “The Psalmist having thus far addressed himself to the administrators of justice, as if wearied with his ineffectualrem<strong>on</strong>strance, here suddenly turns away and c<strong>on</strong>demns their inattenti<strong>on</strong> and perverseness. The change of pers<strong>on</strong> is a naturalindicati<strong>on</strong> of the earnestness of the speaker, and has a lively effect.” — Mant.426 “All the foundati<strong>on</strong>s of the earth, etc. Rather, of the land; that is, truth and justice, the foundati<strong>on</strong> of all good government,and the <strong>on</strong>ly security of a state, are now altogether violated or disregarded.” — Warner.200
Comm <strong>on</strong> <strong>Psalms</strong> (V3)John Calvinname. This interpretati<strong>on</strong> seems to agree with the language of Christ in John 10:34, where he speaksof those as called gods to whom the word of God came. The passage, however, may be appropriatelyresolved thus: I grant that ye are gods, and the s<strong>on</strong>s of the Most High 427 But this does not materiallyalter the meaning. The object is simply to teach that the dignity with which judges are invested canform no excuse or plea why they should escape the punishment which their wickedness deserves.The government of the world has been committed to them up<strong>on</strong> the distinct understanding that theythemselves also must <strong>on</strong>e day appear at the judgment-seat of heaven to render up an account. Thedignity, therefore, with which they are clothed is <strong>on</strong>ly temporary, and will pass away with thefashi<strong>on</strong> of the world. Accordingly, it is added in the 7th verse, But ye shall die as men. You arearmed with power, as if he had said, to govern the world; but you have not <strong>on</strong> that account ceasedto be men, so as to be no l<strong>on</strong>ger subject to mortality. The last clause of the verse is translated bysome expositors, Ye shall fall like <strong>on</strong>e of the princes; 428 but in my opini<strong>on</strong> improperly. They thinkthat it c<strong>on</strong>tains a threatening of the violent death which would befall these unrighteous judges,corresp<strong>on</strong>ding to the sentiment of these lines of a heathen poet: —“Ad generum Cereris sine caede et sanguine pauci,Descendunt reges, et sicca morte tyranni.”“Few kings and tyrants go down to Pluto, the s<strong>on</strong>-in-law of Ceres, without being put to a violentdeath, before they have completed the ordinary term allotted to the life of mortal man.” 429 Thattranslati<strong>on</strong> being forced, and not such as the words naturally suggest, I have no doubt that princesare here compared to the obscure and comm<strong>on</strong> class of mankind. The word <strong>on</strong>e signifies any ofthe comm<strong>on</strong> people. Forgetting themselves to be men, the great <strong>on</strong>es of the earth may flatterthemselves with visi<strong>on</strong>ary hopes of immortality; but they are here taught that they will be compelledto encounter death as well as other men. Christ, with the view of rebutting the calumny with whichthe Pharisees loaded him, quoted this text, John 10:34, 35, “Jesus answered them, Is it not writtenin your law, I said, Ye are gods? If he called them gods, unto whom the word of God came, andthe Scripture cannot be broken; say ye of him whom the Father hath sanctified and sent into theworld, Thou blasphemest; because I said, I am the S<strong>on</strong> of God?” By these words Christ did notmean to place himself am<strong>on</strong>g the order of judges; but he argues from the less to the greater, that ifthe name of God is applied to God’s officers, it with much more propriety bel<strong>on</strong>gs to his <strong>on</strong>lybegotten S<strong>on</strong>, who is the express image of the Father, in whom the Father’s majesty shines forth,and in whom the whole fullness of the Godhead dwells.8 Arise, O God! judge the earth. The reas<strong>on</strong> why this psalm c<strong>on</strong>cludes with a prayer has beenalready stated at the commencement. The prophet, finding that his adm<strong>on</strong>iti<strong>on</strong>s and rem<strong>on</strong>stranceswere ineffectual, and that princes, inflated with pride, treated with c<strong>on</strong>tempt all instructi<strong>on</strong> <strong>on</strong> theprinciples of equity, addresses himself to God, and calls up<strong>on</strong> Him to repress their insolence. By427 “Ye are all the children of the Most High, an Hebrew idiom, signifying men of the highest rank and power. Comp. Psalm29:1; 89:7.” — Cresswell.428 This is the reading in our English <strong>Bible</strong>, <strong>on</strong> which Archbishop Secker remarks, “It seems needless to say that these princesshall fall like <strong>on</strong>e of the princes.” He thinks with Bishop Hare that the true reading is not , hassarim, the princes, as in ourpresent copies, but , harsaim, the poor The translati<strong>on</strong>, however, given by Calvin, who takes in the vocative case, O yeprinces! and who, after the word , cheachad, for as <strong>on</strong>e of, supplies the people, makes any alterati<strong>on</strong> of the text unnecessary.Gataker also c<strong>on</strong>siders , to be in the vocative case, which is approved by Horsley, Berlin, and others. Dathe takes in thesense of tyrants, but brings no authority to prove that the word has this sense. Le Clerc, in the latter part of the verse, after like<strong>on</strong>e of, supplies the many, reading, “And fall, O ye princes! like <strong>on</strong>e of the many.”429 This is the translati<strong>on</strong> given of these lines in the French versi<strong>on</strong>.201
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