Commentary on Psalms - Volume 3 - Bible Study Guides

Comm on Psalms (V3)John Calvinaccordingly gives evidence, that what he had taught in the preceding verse accorded with his owninward experience. Some read, I will say concerning the Lord, and the Hebrew prefix, , lamed,may be so rendered; but the other translation which I have given conveys the more forcible meaning.The believer does more than simply resolve to make God his fortress; he draws near in the trust ofthe Divine promises, and familiarly addresses God. This confidence in prayer affords an additionalproof how securely the people of God can dwell under his shadow. This holy species of boastingconstitutes the very highest triumph of faith, when we betake ourselves to God without fear underour worst trials, and are fully persuaded that he answers all our prayers, nay, that we have in hima sufficiency and a superabundance of help.In verse third the Psalmist expresses his assurance that the trust of which he had spoken wouldnot be vain and delusory, but that God would prove at all times the deliverer of his people. He isevidently to be considered as addressing himself, and in this way encouraging his own heart tohope in the Lord. Some think that by the snare of the fowler, spoken of here in connection with thepestilence, is to be understood hidden mischief as distinguished from open aggression, and that thePsalmist declares the Divine protection to be sufficient for him, whether Satan should attack himopenly and violently or by more secret and subtle methods. I would not reject this interpretation;for though some may think that the words should be taken in their simpler acceptation, the Psalmistmost probably intended under these terms to denote all different kinds of evil, and to teach us thatGod was willing and able to deliver us from any of them.4 He shall protect thee with his wings. This figure, which is employed in other parts of Scripture,is one which beautifully expresses the singularly tender care with which God watches over oursafety. When we consider the majesty of God, there is nothing which would suggest a likeness suchas is here drawn between him and the hen or other birds, who spread their wings over their youngones to cherish and protect them. But, in accommodation to our infirmity, he does not scruple todescend, as it were, from the heavenly glory which belongs to him, and to encourage us to approachhim under so humble a similitude. Since he condescends in such a gracious manner to our weakness,surely there is nothing to prevent us from coming to him with the greatest freedom. By the truthof God, which, the Psalmist says, would be his shield and buckler, we must understand God’sfaithfulness, as never deserting his people in the time of their need; still we cannot doubt that hehad in his eye the Divine promises, for it is only by looking to these that any can venture to castthemselves upon the protection of God. As, without the word, we cannot come to the enjoymentof that Divine mercy of which the Psalmist had already spoken, he now comes forward himself tobear witness in behalf of it. Formerly, under the comparison of a fortress, he had taught that byof the pestilence which was inflicted upon the people as a punishment of his sin in numbering them, (2 Samuel 24.) It is ascribedto David in the Septuagint, Chaldee, Vulgate, Syriac, Arabic, and Æthiopic versions. Its subject-matter affords us no assistancein determining who was its inspired author, or on what occasion it was written. “There is, however, no reason,” says Walford,“to regret our unacquaintedness with these particulars, as the poem is so clear and intelligible, that nothing in it can be mistakenor misunderstood. The purpose of it is to illustrate the safety and happiness which result from the knowledge of God, and theexercise of a steadfast dependence upon his promise and grace. The sentiments are expressed with great force and beauty; anddead indeed must be the soul to every emotion of spiritual and heavenly delight that fails to be impressed by its truth, or to aimat the acquirement of such faith and reliance upon it as will alone render it productive of the peace and tranquillity of mind whichit is intended to bestow. The learned Michaelis is of opinion that this psalm was to be recited in alternate parts by two chorusesor sets of singers responding to each other, and that God himself is introduced in verse 14 as taking part of the performance.” Itis supposed by the Jews to relate to the Messiah. See Matthew 4:6; Luke 4:10, 11.289