Commentary on Psalms - Volume 3 - Bible Study Guides

Comm on Psalms (V3)John Calvinwhich usually draw the hearts of men towards them were unattractive to him. And, undoubtedly,God then obtains from us the glory to which he is entitled, when, instead of being carried first toone object, and then to another, we hold exclusively by him, being satisfied with him alone. If wegive the smallest portion of our affections to the creatures, we in so far defraud God of the honorwhich belongs to him. And yet nothing has been more common in all ages than this sacrilege, andit prevails too much at the present day. How small is the number of those who keep their affectionsfixed on God alone! We see how superstition joins to him many others as rivals for our affections.While the Papists admit in word that all things depend upon God, they are, nevertheless, constantlyseeking to obtain help from this and the other quarter independent of him. Others, puffed up withpride, have the effrontery to associate either themselves or other men with God. On this accountwe ought the more carefully to attend to this doctrine, That it is unlawful for us to desire any otherobject besides God. By the words heaven and earth the Psalmist denotes every conceivable object;but, at the same time, he seems purposely to point to these two in particular. In saying that he soughtnone in heaven but God only, he rejects and renounces all the false gods with which, through thecommon error and folly of mankind, heaven has been filled. When he affirms that he desires noneon the earth besides God, he has, I suppose, a reference to the deceits and illusions with whichalmost the whole world is intoxicated; for those who are not beguiled by the former artifice ofSatan, so as to be led to fabricate for themselves false gods, either deceive themselves by arrogancewhen confiding in their own skill, or strength, or prudence, they usurp the prerogatives whichbelong to God alone; or else trepan themselves with deceitful allurements when they rely upon thefavor of men, or confide in their own riches and other helps which they possess. If, then, we wouldseek God aright, we must beware of going astray into various by-paths, and divested of allsuperstition and pride, must betake ourselves directly and exclusively to Him. This is the only wayof seeking him. The expression, I have desired none other with thee, amounts to this: I know thatthou by thyself, apart from every other object, art sufficient, yea, more than sufficient for me, andtherefore I do not suffer myself to be carried away after a variety of desires, but rest in and am fullycontented with thee. In short, that we may be satisfied with God alone, it is of importance for us toknow the plenitude of the blessings which he offers for our acceptance.26. My flesh and my heart have failed. Some understand the first part of the verse as meaningthat David’s heart and flesh failed him through the ardent desire with which he was actuated; andthey think that by it he intends to testify the earnestness with which he applied his mind to God.We meet with a similar form of expression elsewhere; but the clause immediately succeeding, Godis the strength of my heart, seems to require that it should be explained differently. I am ratherdisposed to think that there is here a contrast between the failing which David felt in himself andthe strength with which he was divinely supplied; as if he had said, Separated from God I amnothing, and all that I attempt to do ends in nothing; but when I come to him, I find an abundantsupply of strength. It is highly necessary for us to consider what we are without God; for no manwill cast himself wholly upon God, but he who feels himself in a fainting condition, and whodespairs of the sufficiency of his own powers. We will seek nothing from God but what we areconscious of wanting in ourselves. Indeed, all men confess this, and the greater part think that allwhich is necessary is that God should aid our infirmities, or afford us succor when we have not themeans of adequately relieving ourselves. But the confession of David is far more ample than thiswhen he lays, so to speak, his own nothingness before God. He, therefore, very properly adds, thatGod is his portion. The portion of an individual is a figurative expression, employed in Scripture93