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2. Praise Jehovah upon the harp. It is evident that the Psalmist here expresses the vehement and ardent affection which the faithful ought to have in praising God, when he enjoins musical instruments to be employed for this purpose. He would have nothing omitted by believers which tends to animate the minds and feelings of men in singing God’s praises. The name of God, no doubt, can, properly speaking, be celebrated only by the articulate voice; but it is not without reason that David adds to this those aids by which believers were wont to stimulate themselves the more to this exercise; especially considering that he was speaking to God’s ancient people. There is a distinction, however, to be observed here, that we may not indiscriminately consider as applicable to ourselves, every thing which was formerly enjoined upon the Jews. I have no doubt that playing upon cymbals, touching the harp and the viol, and all that kind of music, which is so frequently mentioned in the Psalms, was a part of the education; that is to say, the puerile instruction of the law: I speak of the stated service of the temple. For even now, if believers choose to cheer themselves with musical instruments, they should, I think, make it their object not to dissever their cheerfulness from the praises of God. But when they frequent their sacred assemblies, musical instruments in celebrating the praises of God would be no more suitable than the burning of incense, the lighting up of lamps, and the restoration of the other shadows of the law. The Papists, therefore, have foolishly borrowed this, as well as many other things, from the Jews. Men who are fond of outward pomp may delight in that noise; but the simplicity which God recommends to us by the apostle is far more pleasing to him. Paul allows us to bless God in the public assembly of the saints only in a known tongue, (1 Corinthians 14:16.) The voice of man, although not understood by the generality, assuredly excels all inanimate instruments of music; and yet we see what St Paul determines concerning speaking in an unknown tongue. ⁶⁷²⁶⁷²     “Et neant moins nous voyons ce que Sainct Paul en determine.” — Fr. What shall we then say of chanting, which fills the ears with nothing but an empty sound? Does any one object, that music is very useful for awakening the minds of men and moving their hearts? I own it; but we should always take care that no corruption creep in, which might both defile the pure worship of God and involve men in superstition. Moreover, since the Holy Spirit expressly warns us of this danger by the mouth of Paul, to proceed beyond what we are there warranted by him is not only, I must say, unadvised zeal, but wicked and perverse obstinacy.

3. Sing unto him a new song. As the Psalmist afterwards treats of the mighty works of God, and particularly concerning the preservation of the Church, it is not wonderful that he exhorts the righteous to sing a new, that is, a rare and choice song. The more closely and diligently that believers consider the works of God, the more will they exert themselves in his praises. It is no common song, therefore, which he exhorts them to sing, but a song corresponding to the magnificence of the subject. This is also the meaning of the second clause, in which he urges them to sing loudly. In this sense, I understand the Hebrew word היתיב, heytib, although others refer it rather to the proper setting of the notes.

4. For the word of Jehovah is right. As I have just remarked, the Psalmist first sets forth God’s general providence by which he governs the whole world; and he tells us that he so exerts his power in the whole course of his operations, that the most perfect equity and faithfulness shine forth everywhere. Some will have the terms word and work to be synonymous; but I think there is a distinction, and that word means the same thing as counsel or ordinance, while work signifies the effect or execution of his counsel. I grant that here the same subject is repeated in different words, as is the case in other places; but a slight variation will be found in such repetitions, that the same thing may he expressed in various ways. The amount of what is stated is, that whatever God appoints and commands is right; and whatever he brings to pass in actual operation is faithful and true. Meanwhile, it ought to be observed, that the term word is not to be understood of doctrine, but of the method by which God governs the world.

5. He loveth righteousness and judgment. This is a confirmation of the preceding verse, and intimates to us that God of his own nature loves righteousness and equity. It therefore follows, that froward affections cannot hurry him, after the manner of men, to evil devices. At first sight, indeed, this appears but a common commendation of God, and of small importance, because all confess that he observes the most perfect rule of righteousness in all his works. Why then, may some one say, has a new song just been spoken of, as if it had been about some unusual matter? We answer, in the first place, because it is too obvious how wickedly a great part of the world shut their eyes to God’s righteousness, while they either carelessly overlook innumerable proofs of his providence, or imagine that they happen by chance. But there is often a worse fault than this; namely, that if our wishes are not gratified, we instantly murmur against God’s righteousness; and although the maxim, “God doeth all things righteously,” is in every man’s mouth, yet scarcely one in a hundred firmly believes it in his heart, otherwise, as soon as this truth is pronounced, “Thus it pleaseth God,” every man would obediently submit himself to God’s will. Now, as men in adversity are with the utmost difficulty brought to this point - to acknowledge that God is just, and as, in prosperity, they soon fall from the acknowledgement of it, it is not to be wondered at that the prophet, in order to persuade men that God is an upright governor, affirms that he loveth righteousness. Whoever, therefore, has thoroughly embraced this doctrine, let him know that he has profited much.

Others explain this to mean, that God loveth righteousness in men. This, indeed, is true; but it is far from the sense of the text, because the design of the Holy Spirit here is to maintain the glory of God in opposition to the poison of ungodliness, which is deeply seated in many hearts. In the second clause of the verse, the Psalmist commends another part of God’s excellence, namely, that the earth is full of his goodness The righteousness of God ought justly to incite us to praise him, but his goodness is a more powerful motive; because, the more experience which any man has of his beneficence and mercy, the more strongly is he influenced to worship him. Farther, the discourse is still concerning all the benefits of God which he scatters over the whole human race. These, the inspired writer declares, meet us wherever we turn our eyes.

6. By the word of Jehovah. That he may stir us up to think more closely of God’s works, he brings before us the creation of the world itself; for until God be acknowledged as the Creator and Framer of the world, who will believe that he attends to the affairs of men, and that the state of the world is controlled by his wisdom and power? But the creation of the world leads us by direct consequence to the providence of God. Not that all men reason so justly, or are endued with so sound a judgment, as to conclude that the world is at this day maintained by the same divine power which was once put forth in creating it: on the contrary, the great majority imagine that he is an idle spectator in heaven of whatever is transacted on earth. But no man truly believes that the world was created by God unless he is also firmly persuaded that it is maintained and preserved by him. Wisely and properly, therefore, does the prophet carry us back to the very origin of the world, in order to fix in our minds the certainty of God’s providence in the continual order of nature. By the figure synecdoche, he uses the term heavens for the whole fabric of the world, because, as I have elsewhere remarked, the sight of the heavens more than all the other parts of creation transports us with admiration. He therefore immediately adds, And all the host of them, by which phraseology, according to the usual method of Scripture, he means the stars and planets; for if the heavens were destitute of this ornament, they would in a manner be empty. In saying that the heavens were created by the word of God, he greatly magnifies his power, because by his nod alone, ⁶⁷⁴⁶⁷⁴     “Par son simple vouloir et commandement.” — Fr. “Simply by his will and commandment.” without any other aid or means, and without much time or labor, ⁶⁷⁵⁶⁷⁵     “Sans aussi y employer beaucoup de temps ou travail.” — Fr. he created so noble and magnificent a work. But although the Psalmist sets the word of God and the breath of his mouth in opposition both to all external means, and to every idea of painful labor on God’s part, yet we may truly and certainly infer from this passage, that the world was framed by God’s Eternal Word, his only begotten Son. Ancient interpreters have, with considerable ingenuity, employed this passage as a proof of the eternal Deity of the Holy Spirit against the Sabellians. But it appears from other places, particularly from Isaiah 11:4, that by the breath of the mouth is meant nothing else but speech. For it is there said concerning Christ, “He shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked.” As powerful and effective speech is there allegorically denominated the rod of his mouth; so in like manner, for another purpose it is denominated in the immediately succeeding clause the breath of his mouth, to mark the difference that exists between God’s speech and the empty sounds which proceed from the mouths of men. In proving the Divinity of the Holy Spirit, therefore, I durst not press this text against Sabellius. Let us account it sufficient that God has formed the heavens by his Word in such a manner as to prove the eternal Deity of Christ. Should any object that these divine persons would not appear distinct if the terms Word and Breath are synonymous; I answer, that the term breath is not employed here simply as in other places, in which there is evidently a distinction made between the Word and the Spirit; but the breath of his mouth is used figuratively for the very utterance of speech; as if it had been said, As soon as God uttered the breath of his mouth, or proclaimed in word what he wished to be done, the heavens were instantly brought into existence, and were furnished, too, with an inconceivable number and variety of stars. It is indeed true that this similitude is borrowed from men; but the Scriptures often teach in other places, that the world was created by that Eternal Word, who, being the only begotten Son of God, appeared afterwards in flesh.

7. He gathered together the waters of the sea as into a heap. ⁶⁷⁶⁶⁷⁶     In Genesis 1:9 we read, “God said, Let the waters under the heavens be gathered together into one place, and let the dry land appear: and it was so.” The Psalmist here probably has a reference to that passage, as in the 9th verse there is evidently an imitation of the style in which God is described in the first chapter of Genesis as performing the work of creation. Here the Psalmist does not speak of all that might have been said of every part of the world, but under one department he comprehends all the rest. He celebrates, however, a signal and remarkable miracle which we see in looking on the surface of the earth; namely, that God gathers together the element of water, fluid and unstable as it is, into a solid heap, and holds it so at his pleasure. Natural philosophers confess, and experience openly proclaims, that the waters occupy a higher place than the earth. How is it then that, as they are fluid and naturally disposed to flow, they do not spread abroad and cover the earth, and how is it that the earth, which is lower in position, remains dry? In this we certainly perceive that God, who is ever attentive to the welfare of the human race, has inclosed the waters within certain invisible barriers, and keeps them shut up to this day; and the prophet elegantly declares that they stand still at God’s commandment, as if they were a heap of firm and solid matter. Nor is it without design that the Holy Spirit, in various passages, adduces this proof of divine power, as in Jeremiah 5:22, and Job 38:8

In the second part of the verse, he seems to repeat the same idea, but with amplification. God not only confines the immense mass of waters in the seas, but also hides them, by a mysterious and incomprehensible power, in the very bowels of the earth. Whoever will compare the elements among themselves, will reckon it contrary to nature that the bottomless depths, or the immeasurable gulfs of waters, whose native tendency is rather to overwhelm the earth, should lie hid under it. That so many hollow channels and gulfs, accordingly, should not swallow up the earth every moment, affords another magnificent display of divine power; for although now and then some cities and fields are engulfed, yet the body of the earth is preserved in its place.

8. Let all the earth fear Jehovah. The Psalmist concludes that there is just reason why the whole world should reverently submit itself to the government of God, who gave it being, and who also preserves it. To fear Jehovah, and to stand in awe of him, just means to do honor to, and to reverence his mighty power. It is a mark of great insensibility not to bow at God’s presence, from whom we have our being, and upon whom our condition depends. The prophet alludes to both these things, affirming that the world appeared as soon as God spake, and that it is upheld in being by his commandment; for it would not have been enough for the world to have been created in a moment, if it had not been supported in existence by the power of God. He did not employ a great array of means in creating the world, but to prove the inconceivable power of his word, he ordered that so soon as he should as it were pronounce the word, the thing should be done. ⁶⁷⁷⁶⁷⁷     “Il a commande que si tost qu’il auroit comme prononce le mot, la chose aussi se trouvast faire.” — Fr. The word command, therefore, confirms what I formerly said, that his speech was nothing else than a nod, or wish, and that to speak implies the same thing as to command. It is proper, however, to understand that in this nod, or command, the eternal wisdom of God displayed itself.

10. Jehovah scattereth the counsel of the nations. After briefly touching upon the creation of the world, the Psalmist returns to his former subject, namely, to show that the events which daily come to pass are undoubted proofs of the providence of God. And lest any man should be surprised, that he should exhibit God as an adversary to men, scattering their counsels rather than establishing and bringing them to a happy issue, he selects an instance which had the greatest power to comfort the saints. We know how many things men continually venture upon and contrive against all law and justice, and how they endeavor by their devices to turn the world upside down, that they may tyrannically acquire power to trample upon the good and simple. What creatures then would be more miserable than we, if men, possessed of such a variety of wicked affections, were permitted to act with unlicensed wantonness towards us? But when God declares from heaven to us, that it is his work to dash in pieces their devices, and to bring their determinations to nought, there is no reason why we should not keep ourselves quiet, even when they bestir themselves most tumultuously. God is, therefore, said to overthrow the counsels of men, not because he professedly delights in frustrating them, but to check their wantonness; for they would immediately throw all things into confusion were they to succeed according to their wishes: yea, as in outraging equity, and vexing the upright and innocent, they fail not to fight against God himself, it is very necessary to consider that God’s power and protection is set in opposition to their fury. And as the great majority of men, despising all modesty, rush headlong into indiscriminate licentiousness, the prophet speaks not only of individual men, but of whole nations; in other words, he affirms, that however men may conspire among themselves, and determine to attempt this or that with great hosts, yet shall their purposes be brought to nought, because it is as easy for God to scatter multitudes as to restrain a few. But although it is God’s design in this place to fortify us with good hope against the boldness of the wicked, he warns us, at the same time, to undertake nothing without his command and guidance.

11. The counsel of Jehovah. The prophet extols the infinite power of God in such a manner as that he may build up our faith in its greatness; for he does not here commend a counsel of God which is hidden in heaven, and which he would have us to honor and revere at a distance. But as the Lord everywhere in Scripture testifies that he loveth righteousness and truth; that he cares for the righteous and good; and that he is ever inclined to succor his servants when they are wrongfully oppressed; — the prophet means, that all this shall remain sure and steadfast. Thus he declares for what end God bringeth to nought the counsels of the nations, namely, because without discrimination they run headlong into the violation of all order.

In the first place, then, let us learn to look at God’s counsel in the glass of his word; and when we have satisfied ourselves that he has promised nothing but what he has determined to perform, let us immediately call to mind the steadfastness of which the prophet here speaks. And as many, or rather whole, nations sometimes endeavor to impede its course by innumerable hinderances, let us also remember the preceding declaration, that when men have imagined many devices, it is in God’s power, and often his pleasure, to bring them to nought. The Holy Spirit unquestionably intended to have our faith exercised in this practical knowledge; otherwise what he here says of the counsel of God would be but cold and fruitless. But when we shall have once persuaded ourselves of this, that God will defend his servants who call upon his name, and rid them of all dangers; whatever mischief the wicked may practice against them, their endeavors and attempts shall in nowise terrify us, because, so soon as God sets himself in opposition to their machinations, no craft on their part will be able to defeat his counsel.

12. Blessed are the people whose God is Jehovah. This verse excellently agrees with the preceding, because it would profit us little to observe what is said of the stability of God’s counsel if that counsel referred not to us. The prophet, therefore, in proclaiming that they are blessed whom God receives into his protection, reminds us that the counsel which he had just mentioned is not a secret which remains always hidden in God, but is displayed in the existence and protection of the Church, and may there be beheld. Thus we see, that it is not those who coldly speculate about the power of God, but those alone who apply it to their own present benefit, who rightly acknowledge God as the Governor of the world. Moreover, when the Psalmist places all our blessedness in this, that Jehovah is our God, in touching upon the fountain of divine love towards us, he comprehends, in one word, whatever is wont to be desired to make life happy. For when God condescends to undertake the care of our salvation, to cherish us under his wings, to provide for our necessities, to aid us in all our dangers, all this depends on our adoption by him. But lest it should be thought that men obtain so great a good by their own efforts and industry, David teaches us expressly that it proceeds from the fountain of God’s gracious electing love that we are accounted the people of God. It is indeed true, that, in the person of Adam, men were created at first for the very purpose that they should be the sons of God; but the estrangement which followed upon sin deprived us of that great blessing. Until God, therefore, freely adopt us, we are all by nature wretched, and we have no other entrance to or means of attaining happiness but this, that God, of his own good pleasure, should choose us who are altogether unworthy. It appears, accordingly, how foolishly they corrupt this passage, who transfer to men what the prophet here ascribes to God, as if men would choose God for their inheritance. I own, indeed, that it is by faith that we distinguish the true God from idols; but this principle is always to be held fast, that we have no interest in him at all unless he prevent us by his grace.