Commentary on Psalms - Volume 3 - Bible Study Guides

Comm on Psalms (V3)John Calvin1. Yet God is good to Israel. The adverb , 152 ach, does not here imply a simple affirmationcertainly, as it often does in other places, but is taken adversatively for yet, notwithstanding, orsome similar word. David opens the psalm abruptly; and from this we learn, what is worthy ofparticular notice, that before he broke forth into this language, his mind had been agitated withmany doubts and conflicting suggestions. As a brave and valiant champion, he had been exercisedin very painful struggles and temptations; but, after long and arduous exertion, he at length succeededin shaking off all perverse imaginations, and came to the conclusion that yet God is gracious to hisservants, and the faithful guardian of their welfare. Thus these words contain a tacit contrast betweenthe unhallowed imaginations suggested to him by Satan, and the testimony in favor of true religionwith which he now strengthens himself, denouncing, as it were, the judgment of the flesh, in givingplace to misgiving thoughts with respect to the providence of God. We see then how emphatic isthis exclamation of the Psalmist. He does not ascend into the chair to dispute after the manner ofthe philosophers, and to deliver his discourse in a style of studied oratory; but, as if he had escapedfrom hell, he proclaims, with a loud voice, and with impassioned feeling, that he had obtained thevictory. To teach us by his own example the difficulty and arduousness of the conflict, he opens,so to speak, his heart and bowels, and would have us to understand something more than is expressedby the words which he employs. The amount of his language is, that although God, to the eye ofsense and reason, may seem to neglect his servants, yet he always embraces them with his favor.He celebrates the providence of God, especially as it is extended towards genuine saints; to showthem, not only that they are governed by God in common with other creatures, but that he watchesover their welfare with special care, even as the master of a family carefully provides for and attendsto his own household. God, it is true, governs the whole world; but he is graciously pleased to takea more close and peculiar inspection of his Church, which he has undertaken to maintain and defend.This is the reason why the prophet speaks expressly of Israel; and why immediately after helimits this name to those who are right of heart; which is a kind of correction of the first sentence;for many proudly lay claim to the name of Israel, as if they constituted the chief members of theChurch, while they are but Ishmaelites and Edomites. David, therefore, with the view of blottingout from the catalogue of the godly all the degenerate children of Abraham, 153 acknowledges noneto belong to Israel but such as purely and uprightly worship God; as if he had said, “When I declarethat God is good to his Israel, I do not mean all those who, resting contented with a mere externalprofession, bear the name of Israelites, to which they have no just title; but I speak of the spiritualchildren of Abraham, who consecrate themselves to God with sincere affection of heart.” Someexplain the first clause, God is good to Israel, as referring to his chosen people; and the secondclause, to those who are right of heart, as referring to strangers, to whom God would be gracious,provided they walked in true uprightness. But this is a frigid and forced interpretation. It is betterto adhere to that which I have stated. David, in commending the goodness of God towards thechosen people and the Church, was under the necessity of cutting off from their number manyhypocrites who had apostatised from the service of God, and were, therefore, unworthy of enjoyinghis fatherly favor. To his words corresponds the language of Christ to Nathanael, (John 1:47,)152 This particle here expresses the state of mind of a person meditating a difficult question in which he is much interested,and is hardly come to a conclusion; — a state, in the Psalmist’s case, between hope and despair, though strongly inclining to theformer.” — Horsley.153 “Ceux qui estans descendus d’Abraham n’ensuyvoyent point sa sainctete.” — Fr. “Those who being descended fromAbraham did not follow his holiness.”75