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12. Celebrate Jehovah, O Jerusalem! Having spoken in general of the mercies of God, he again addresses his discourse to the Lord’s people, who alone, as we have remarked already, can appreciate them, calling upon them to recognize with thanksgiving the blessings which others riot upon without acknowledgment. Under the name of Jerusalem, he comprises the whole Church, for in that place the faithful then held their religious assemblies, and flowed together as it were to the standard of the Lord. Although he will take occasion afterwards again to speak of the government of the world at large, he here commemorates the goodness of God as manifested to his own people, in protecting his own Church, bountifully cherishing it, enriching it abundantly with all blessings, and preserving it in peace and safety from all harm. When he says that the bars of the gates are strengthened by God, he means that the holy city was perfectly guarded by him from all fear of hostile attack. To the same effect is the other expression which comes after — that all its bounds were made peace Enemies were under divine restraint so as to cause no disturbance or confusions. Not that the Church is always in a state of peace throughout its whole extent, and exempt from attack, but that God in a visible manner stretches forth his hand to repel these assaults, and it can securely survey the whole array of its enemies. A more extensive meaning indeed may be given to the term peace, which is often taken to signify a happy and prosperous condition. But as mention is made of bounds, the former sense seems most appropriate. The blessing of God enjoyed within is next spoken of, consisting in this, that the citizens dwell prosperously and happily in it, and are fed bountifully, even to satiety; which does not mean that the children of God always wallow in abundance. This might be the means of corrupting them, prone as our nature is to wantonness; but it suggests that they recognize the liberality of God in their daily food more clearly than others who want faith, and whom either abundance renders blind, or poverty vexes with deplorable anxiety, or covetousness inflames with a desire that never can be satisfied. God’s paternal favor was shown more particularly to our fathers under the law in the abundance of temporal provision, it being necessary to lead them forward to something higher by what was elementary.

15. While he sends forth, etc. He again touches upon some instances of the operation of God, everywhere to be seen in the system of nature. And as the changes which take place in the air, and upon the earth, and which should be considered evidences of his power, may perhaps be regarded by the world as the effect of chance, the Psalmist, before proceeding to speak of the snow, hoar frost, and ice, expressly declares, that earth is governed by his power and control. The sending forth of his word is nothing else than the secret influence by which he regulates and governs all things, for without his orders and appointment no movement could take place among the elements, nor could they be borne, now one way and now another, upon their own spontaneous impulse without his foregoing secret decree. He says, that his word runneth quickly, because, when once God has intimated his will, all things concur to carry it into effect. If we do not hold fast by this principle, however acutely we may investigate second causes, all our perspicacity will come to nothing. It is thus that Aristotle, for example, has shown such ingenuity upon the subject of meteors, that he discusses their natural causes most exactly, while he omits the main point of all, upon which the merest child, at least having any religion, has the superiority over him. He must have little discernment who, in the sudden snows and hoar-frosts, does not perceive how quickly the word of God runs. If, then, we would avoid a senseless natural philosophy, we must always start with this principle, that everything in nature depends upon the will of God, and that the whole course of nature is only the prompt carrying into effect of his orders. When the waters congeal, when the hail spreads through the air, and hoar frosts darken the sky, surely we have proof how effectual his word is. But if all these wonders produce no effect upon most men, at least the piercing cold which benumbs our bodies, should force us to recognize the power of God. When the heat of the sun scorches us in summer, and again, upon the succession of winter, all things are bound up, such a change as this, which must have appeared incredible had we not been accustomed to it, cries out loudly that there is a being who reigns above.

19. He announces his words to Jacob, etc. Here it is another word that is spoken of than what was formerly mentioned; for God speaks in a different way to the insensate works of his hands, which he silently subordinates to his will by secret laws impressed upon them, than he does to men who are endued with understanding, for these he teaches with articulate language, that they may obey him intelligently and with consent. Although the blessings formerly mentioned are not to be depreciated, they fall far short of this, that he has condescended to be the teacher of his chosen people, by communicating to them that religious doctrine which is a treasure of everlasting salvation. How little would it avail the Church that it were filled with the perishing enjoyments of time, and protected from hostile violence, did not its hope extend beyond this world. This, accordingly, is the grand proof of his love, that he has set before us in his word the light of eternal life. On this account it is appropriately mentioned here as the crowning part of true solid happiness. And let us learn from this, that we should not only receive the doctrine of God with reverential and holy obedience, but embrace it with affection, for we can conceive of nothing more delightful and desirable than that God should undertake our salvation, and give testimony of this by stretching out his hand to bring us to himself. For this is the design with which the doctrine has been given to us, that amidst the thick darkness of this world, and the devious errors into which Satan misleads the children of men, the great Father of us all may by it cast a foregoing light upon our path before gathering us to the inheritance of heaven. We are to notice, that the part which was sustained by Moses and the Prophets according to divine appointment is here ascribed to God himself, for we only put due honor upon the doctrine of religion, and estimate it at its proper worth when we rise to the consideration of God, who, in using the instrumentality of men, still claims to be considered our chief and only teacher. Thus its due majesty is assigned to the word from the person of its author. Again, he enhances the mercy shown by stating a comparison, intimating that this had not been done for other nations For if it be asked why God preferred one people to others, this pre-eminence will certainly lead us to gratuitous election as its source, since we will find that the children of Israel did not differ from others in any excellency attaching to themselves, but because God passed by others and condescended to adopt them into his favor.