Commentary on Psalms - Volume 3 - Bible Study Guides

Comm on Psalms (V3)John Calvinit, as we shall presently see. He knew that it was only on account of Christ that God made his favorto flow upon the head of the Church, and from thence upon the whole body. And, in the first place,while he calls the king metaphorically a buckler, — a figurative expression frequently employedin Scripture, — he confesses that when the people are defended by his hand and working, it isnevertheless done by the providence of God, and is thus to be traced to a higher source than humanagency. The same thing is again repeated in the second clause, in which it is affirmed, that the kingwas given by God to govern the people; and that, therefore, the defense which comes from the kingis a blessing of God. Moreover, we must remember that what is said of this kingdom, which wasa shadow of something greater, properly applies to the person of Christ, whom the Father has givento us to be the guardian of our welfare, that we may be maintained and defended by his power.Psalm 89:19-2319. Then thou spakest in vision to thy meek ones, 537 and saidst, I have laid help upon a mightyone; I have exalted one chosen from among the people. 20. I have found David my servant; withmy holy oil [literally with the oil of my holiness] have I anointed him. 21. Therefore, my handshall be established with him: my arm also shall strengthen him. 22. The enemy shall not exactupon him, 538 nor shall the son of iniquity afflict him. 23. And I will break in pieces his oppressorsbefore his face; and I will strike those who hate him.19. Then thou spakest in vision to thy meek ones. The Psalmist now declares at greater lengthwhy he said that the king, set over the chosen people for the preservation of the public good, wasgiven them from heaven; namely, because he was not chosen by the suffrages of men, nor usurpedat his own hand the supreme power, nor insinuated himself into it by corrupt arts, but was electedby God to be the instrument of maintaining the public good, and performed the duties of his officeunder the auspices and conduct of God. The design of the prophet, as we shall shortly see moreclearly, is to distinguish this Divinely-appointed king from all other kings. Although what Paulteaches in Romans 13:1, is true, “There is no power but of God;” yet there was a great differencebetween David and all earthly kings who have acquired sovereign power by worldly means. Godhad delivered the scepter to his servant David immediately with his own hand, so to speak, and hadseated him on the royal throne by his own authority. The particle , az, which properly signifiesthen, is taken also for long since, or in old time. The meaning, therefore, is, that whereas some areborn kings, succeeding their fathers by right of inheritance, and some are elevated to the royaldignity by election, while others acquire it for themselves by violence and force of arms, God wasthe founder of this kingdom, having chosen David to the throne by his own voice. Farther, althoughhe revealed his purpose to Samuel, yet as the plural number is here used, implying, that the sameoracle had been delivered to others, we may certainly conclude that it had been communicated toother prophets that they might be able, with one consent, to bear testimony that David was created537 “Sans qu’il y en ait aucune autre cause.” — Fr.538 The word in the Hebrew Bible for “thy meek ones” is in the singular number; but in the ancient versions, and in sixty-threeMSS. of Dr Kennicott’s collection, and seventy-one of De Rossi’s, it is in the plural number.260