Commentary on Psalms - Volume 3 - Bible Study Guides

Comm on Psalms (V3)John Calvin18. Surely thou hast set them in slippery places. David, having now gone through his conflicts,begins, if we may use the expression, to be a new man; and he speaks with a quiet and composedmind, being, as it were, elevated on a watchtower, from which he obtained a clear and distinct viewof things which before were hidden from him. It was the prophet Habakkuk’s resolution to takesuch a position, and, by his example, he prescribes this to us as a remedy in the midst of troubles— “I will stand upon my watch,” says he, “and set me upon the tower,” (Habakkuk 2:1.) David,therefore, shows how much advantage is to be derived from approaching God. I now see, says he,how thou proceedest in thy providence; for, although the ungodly continue to stand for a briefseason, yet they are, as it were, perched on slippery places, 194 that they may fall ere long intodestruction. Both the verbs of this verse are in the past tense; but the first, to set them in slipperyplaces, is to be understood of the present time, as if it had been said, — God for a short period thuslifts them up on high, that when they fall their fall may be the heavier. This, it is true, seems to bethe lot of the righteous as well as of the wicked; for everything in this world is slippery, uncertain,and changeable. But as true believers depend upon heaven, or rather, as the power of God is thefoundation on which they rest, it is not said of them that they are set in slippery places,notwithstanding the frailty and uncertainty which characterises their condition in this world. Whatalthough they stumble or even fall, the Lord has his hand under them to sustain and strengthen themwhen they stumble, and to raise them up when they are fallen. The uncertainty of the condition ofthe ungodly, or, as it is here expressed, their slippery condition, proceeds from this, that they takepleasure in contemplating their own power and greatness, and admire themselves on that account,just like a person who would walk at leisure upon ice; 195 and thus by their infatuated presumption,they prepare themselves for falling down headlong. We are not to picture to our imaginations awheel of fortune, which, as it revolves, embroils all things in confusion; but we must admit thetruth to which the prophet here adverts, and which he tells us is made known to all the godly in thesanctuary, that there is a secret providence of God which manages all the affairs of the world. Onthis subject my readers, if they choose, may peruse the beautiful verses of Claudian in his first bookagainst Ruffinus.19. How have they been destroyed, as it were in a moment! The language of wonder in whichthe Psalmist breaks forth serves much to confirm the sentiment of the preceding verse. As theconsideration of the prosperity of the ungodly induces a torpor upon our minds, yea, even rendersthem stupid; so their destruction, being sudden and unlooked for, tends the more effectually toawaken us, each being thus constrained to inquire how such an event came to pass, which all menthought could never happen. The prophet, therefore, speaks of it in the way of interrogation, as ofa thing incredible. Yet he, at the same time, thus teaches us that God is daily working in such amanner as that, if we would but open our eyes, there would be presented to us just matter for excitingour astonishment. Nay, rather, if by faith we would look from a distance at the judgments of Goddaily approaching nearer and nearer, nothing would happen which we would regard as strange ordifficult to be believed; for the surprise which we feel proceeds from the slowness and carelessnesswith which we proceed in acquiring the knowledge of Divine truth. 196 When it is said, They are194 “Comme junchez en lieux glissans.” — Fr.195 “Qu’ils prenent plaisir a contempler leur puissance et grandeur, et sy mirent, comme qui voudroit se pourmener a loisir surla glace.” — Fr.196 “De nostre tardivete et nonchalance a profiter en la doctrine.” — Fr.87