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5. The Lord is the portion of mine inheritance. Here the Psalmist explains his sentiments more clearly. He shows the reason why he separates himself from idolaters, and resolves to continue in the church of God, why he shuns, with abhorrence, all participation in their errors, and cleaves to the pure worship of God; namely, because he rests in the only true God as his portion. The unhappy restlessness of those blind idolaters ³²⁰³²⁰     “De ces aveugles d’idolatres.” — Fr. whom we see going astray, and running about as if stricken and impelled by madness, is doubtless to be traced to their destitution of the true knowledge of God. All who have not their foundation and trust in God must necessarily be often in a state of irresolution and uncertainty; and those who do not hold the true faith in such a manner as to be guided and governed by it, must be often carried away by the overflowing floods of errors which prevail in the world. ³²¹³²¹     “Transportez par les desbordemens impetueux des erreurs qui regnent au monde.” — Fr. This passage teaches us, that none are taught aright in true godliness but those who reckon God alone sufficient for their happiness. David, by calling God the portion of his lot, and his inheritance, and his cup, protests that he is so fully satisfied with him alone, as neither to covet any thing besides him, nor to be excited by any depraved desires. Let us therefore learn, when God offers himself to us, to embrace him with the whole heart, and to seek in him only all the ingredients and the fullness of our happiness. All the superstitions which have ever prevailed in the world have undoubtedly proceeded from this source, that superstitious men have not been contented with possessing God alone. But we do not actually possess him unless “he is the portion of our inheritance;” in other words, unless we are wholly devoted to him, so as no longer to have any desire unfaithfully to depart from him. For this reason, God, when he upbraids the Jews who had wandered from him as apostates, ³²²³²²     “Qui s’estoyent destournez de lui comme apostats.” — Fr. with having run about after idols, addresses them thus, “Let them be thine inheritance, and thy portion.” By these words he shows, that if we do not reckon him alone an all-sufficient portion for us, and if we will have idols along with him, ³²³³²³     “Ains que no’vueillions avoir avec lui les idoles.” — Fr. he gives place entirely to them, and lets them have the full possession of our hearts. David here employs three metaphors; he first compares God to an inheritance; secondly, to a cup; and, thirdly, he represents him as He who defends and keeps him in possession of his inheritance. By the first metaphor he alludes to the heritages of the land of Canaan, which we know were divided among the Jews by divine appointment, and the law commanded every one to be content with the portion which had fallen to him. By the word cup is denoted either the revenue of his own proper inheritance, or by synecdoche, ordinary food by which life is sustained, seeing drink is a part of our nourishment. ³²⁴³²⁴     “D’autant que le bruvage est une partie de nostre nourriture.” — Fr. It is as if David had said, God is mine both in respect of property and enjoyment. Nor is the third comparison superfluous. It often happens that rightful owners are put out of their possession because no one defends them. But while God has given himself to us for an inheritance, he has engaged to exercise his power in maintaining us in the safe enjoyment of a good so inconceivably great. It would be of little advantage to us to have once obtained him as ours, if he did not secure our possession of him against the assaults which Satan daily makes upon us. Some explain the third clause as if it had been said, Thou art my ground in which my portion is situated; but this sense appears to me to be cold and unsatisfactory.

6. The lines ³²⁵³²⁵     The Hebrew is measuring lines. There is here an allusion to the ancient division of the land of Canaan among God’s chosen people. This was done by lot, and the length and breadth of the portion of each tribe was ascertained by cords or measuring lines. Hence they came to signify the land so measured out. have fallen to me. The Psalmist confirms more fully what he had already said in the preceding verse with respect to his resting, with a composed and tranquil mind, in God alone; or rather, he so glories in God as nobly to despise all that the world imagines to be excellent and desirable without him. By magnifying God in such honorable and exalted strains, he gives us to understand that he does not desire any thing more as his portion and felicity. This doctrine may be profitable to us in many ways. It ought to draw us away not only from all the perverse inventions of superstition, but also from all the allurements of the flesh and of the world. Whenever, therefore, those things present themselves to us which would lead us away from resting in God alone, let us make use of this sentiment as an antidote against them, that we have sufficient cause for being contented, since he who has in himself an absolute fullness of all good has given himself to be enjoyed by us. In this way we will experience our condition to be always pleasant and comfortable; for he who has God as his portion is destitute of nothing which is requisite to constitute a happy life.

Last of all, David confesses that it was entirely owing to the pure grace of God that he had come to possess so great a good, and that he had been made a partaker of it by faith. It would be of no advantage to us for God to offer himself freely and graciously to us, if we did not receive him by faith, seeing he invites to himself both the reprobate and the elect in common; but the former, by their ingratitude, defraud themselves of this inestimable blessing. Let us, therefore, know that both these things proceed from the free liberality of God; first, his being our inheritance, and next, our coming to the possession of him by faith. The counsel of which David makes mention is the inward illumination of the Holy Spirit, by which we are prevented from rejecting the salvation to which he calls us, which we would otherwise certainly do, considering the blindness of our flesh. ³²⁷³²⁷     “Ce qu’autrement nous ferions, veu l’aveuglement de nostre chair.” — Fr. Whence we gather, that those who attribute to the free will of man the choice of accepting or rejecting the grace of God basely mangle that grace, and show as much ignorance as impiety. That this discourse of David ought not to be understood of external teaching appears clearly from the words, for he tells us that he was instructed in the night when he was removed from the sight of men. Again, when he speaks of this being done in his reins, he doubtless means secret inspirations. ³²⁸³²⁸     Calvin means that God taught David by secret inspirations. Farther, it ought to be carefully observed, that, in speaking of the time when he was instructed, he uses the plural number, saying, it was done in the nights. By this manner of speaking, he not only ascribes to God the beginning of faith, but acknowledges that he is continually making progress under his tuition; and, indeed, it is necessary for God, during the whole of our life, to continue to correct the vanity of our minds, to kindle the light of faith into a brighter flame, and by every means to advance us higher in the attainments of spiritual wisdom.

8. I have set Jehovah, etc. The Psalmist again shows the firmness and stability of his faith. To set God before us is nothing else than to keep all our senses bound and captive, that they may not run out and go astray after any other object. We must look to him with other eyes than those of the flesh, for we shall seldom be able to perceive him unless we elevate our minds above the world; and faith prevents us from turning our back upon him. The meaning, therefore, is, that David kept his mind so intently fixed upon the providence of God, as to be fully persuaded, that whenever any difficulty or distress should befall him, God would be always at hand to assist him. He adds, also, continually, to show us how he constantly depended upon the assistance of God, so that, amidst the various conflicts with which he was agitated, no fear of danger could make him turn his eyes to any other quarter than to God in search of succor. And thus we ought so to depend upon God as to continue to be fully persuaded of his being near to us, even when he seems to be removed to the greatest distance from us. When we shall have thus turned our eyes towards him, the masks and the vain illusions of this world will no longer deceive us.

Because he is at my right hand. I read this second clause as a distinct sentence from the preceding. To connect them together as some do in this way, I have set the Lord continually before me, because he is at my right hand, would give a meagre meaning to the words, and take away much of the truth which is taught in them, as it would make David to say, that he measured God’s presence according to the experience he had of it; a mode of speaking which would not be at all becoming. I consider, therefore, the words, I have set the Lord continually before me, as a complete sentence, and David set the Lord before him for the purpose of constantly repairing to him in all his dangers. For his greater encouragement to hope well, he sets before himself what it is to have God’s assistance and fatherly care, namely, that it implies his keeping firm and unmoved his own people with whom he is present. David then reckons himself secure against all dangers, and promises himself certain safety, because, with the eyes of faith, he beholds God as present with him. From this passage we are furnished with an argument which overthrows the fabrication of the Sorbonists, ³³⁰³³⁰     The Doctors of the Sorbonne, a university in Paris. that the faithful are in doubt with respect to their final perseverance; for David, in very plain terms, extends his reliance on the grace of God to the time to come. And, certainly, it would be a very miserable condition to be in, to tremble in uncertainty every moment, having no assurance of the continuance of the grace of God towards us.

9. Therefore my heart is glad. In this verse the Psalmist commends the inestimable fruit of faith, of which Scripture every where makes mention, in that, by placing us under the protection of God, it makes us not only to live in the enjoyment of mental tranquillity, but, what is more, to live joyful and cheerful. The principal, the essential part of a happy life, as we know, is to possess tranquillity of conscience and of mind; as, on the contrary, there is no greater infelicity than to be tossed amidst a multiplicity of cares and fears.

But the ungodly, however much intoxicated with the spirit of thoughtlessness or stupidity, never experience true joy or serene mental peace; they rather feel terrible agitations within, which often come upon them and trouble them, so much as to constrain them to awake from their lethargy. In short, calmly to rejoice is the lot of no man but of him who has learned to place his confidence in God alone, and to commit his life and safety to his protection. When, therefore, encompassed with innumerable troubles on all sides, let us be persuaded, that the only remedy is to direct our eyes towards God; and if we do this, faith will not only tranquillise our minds, but also replenish them with fullness of joy. David, however, not only affirms that he is glad inwardly; he also makes his tongue, yea, even his flesh, sharers of this joy. And not without cause, for true believers not only have this spiritual joy in the secret affection of their heart, but also manifest it by the tongue, inasmuch as they glory in God as He who protects them and secures their salvation. The word כבוד, kabod, properly signifies glory and excellence. I have, however, no doubt of its being here taken for the tongue, ³³¹³³¹     The reading of the Septuagint is, “γλωσσα μου” “my tongue.” This is unquestionably the meaning. David uses the word glory for the organ by which God is glorified or praised. The Apostle Peter, in quoting this passage, (Acts 2:26,) reads, “my tongue.” See also Psalm 36:12 as it is in Genesis 49:6; for otherwise the division which is obviously made in this verse of the person into three parts is not so distinct and evident. Farther, although the body is not free from inconveniences and troubles, yet as God defends and maintains not only our souls, but also our bodies, David does not speak groundlessly when he represents the blessing of dwelling in safety as extending to his flesh in common with his soul.