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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.

13. Jehovah looked down from heaven. The Psalmist still proceeds with the same doctrine, namely, that human affairs are not tossed hither and thither fortuitously, but that God secretly guides and directs all that we see taking place. Now he here commends God’s inspection of all things, that we on our part may learn to behold, and to contemplate with the eye of faith, his invisible providence. There are, no doubt, evident proofs of it continually before our eyes; but the great majority of men, notwithstanding, see nothing of them, and, in their blindness, imagine that all things are under the conduct of a blind fortune. Nay, the more plenteously and abundantly that he sheds his goodness upon us, the less do we raise our thoughts to him, but preposterously settle them down immovably on the external circumstances which surround us. The prophet here rebukes this base conduct, because no greater affront can be offered to God than to shut him up in heaven in a state of idleness. This is the same as if he were to lie buried in a grave. What kind of life would God’s life be, if he neither saw nor took care of any thing? Under the term throne, too, the sacred writer shows, from what is implied in it, what an absurd infatuation it is to divest God of thought and understanding. He gives us to understand by this word, that heaven is not a palace in which God remains idle and indulges in pleasures, as the Epicureans dream, but a royal court, from which he exercises his government over all parts of the world. If he has erected his throne, therefore, in the sanctuary of heaven, in order to govern the universe, it follows that he in no wise neglects the affairs of earth, but governs them with the highest reason and wisdom.

15. He who fashioned their hearts altogether. It appears that this is added for the express purpose of assuredly persuading believers, that, however the wicked might craftily, deceitfully, and by secret stratagems, attempt to withdraw themselves from God’s sight, and hide themselves in caverns, yet his eyes would penetrate into their dark hiding-places. And the Psalmist argues from the very creation that God cannot but bring men’s devices and doings into reckoning and judgment; because, though each man has intricate recesses concealed in his bosom, so that there is a wonderful diversity of different minds in this respect, and this great variety creates a most confounding obscurity; yet the eyes of God cannot be dazzled and darkened, so that he may not be a competent judge and take cognisance of his own work. By the adverb together, therefore, he does not mean that the hearts of men were formed at the same moment of time; but that all of them were fashioned even to one, and without a single exception; so that those manifest great folly who attempt to hide, or to withdraw the knowledge of their hearts from him who framed them. The discourse may also be understood as meaning, that men cannot, by the erring devices of their own thoughts, diminish the authority of God over them, so that he may not govern by his secret providence the events which seem to them to happen by chance. We see, indeed, he in forming their vain hopes, they despoil God of his power, and transfer it to the creatures, at one time to this object, and at another time to that, conceiving that they have no need of his aid, so long as they are furnished with outward means and helps to protect themselves.

It therefore follows, A king is not saved for the multitude of his host, etc By this the inspired writer means to teach us, that the safety of men’s lives depends not upon their own strength, but upon the favor of God. He names particularly kings and giants rather than others; because, as they are not of the common class of men, but of a higher condition, they appear to themselves to be beyond the reach of all danger from darts, and if any adversity befall them, they promise themselves an easy deliverance from it. In short, intoxicated with a presumptuous confidence of their own strength, they scarcely think themselves mortal. They are still more hardened in this pride by the foolish admiration of the common people, who stand amazed at the greatness of their power. If, therefore, neither a king is saved by his troops, nor a giant by his strength, when they are exposed to danger, in vain do mankind neglect the providence of God, and look around them for human help. From this it follows, that the condition, both of the strong and the weak, is miserable, until they learn to rely on the protection of God.

17. A horse is a deceitful thing for safety. In this verse, the Psalmist, by the figure synecdoche under the name of horse, is to be understood as meaning any kind of help. The sense is, that in general those who conceive that their life is well protected by earthly means, are commonly disappointed at the very crisis of danger, and are miserably beguiled to their utter undoing, so that God therein clearly shows them their folly. It is true, that kings are not armed with the sword in vain, nor is the use of horses superfluous, nor are the treasures and resources which God furnishes to defend men’s lives unnecessary, provided a right method of employing them be observed. But as the greater part of men the more they are surrounded with human defences, withdraw themselves the farther from God, and by a false imagination persuade themselves that they are in a haven safe from all disturbance, God acts most justly in disappointing this madness. This is the reason why his gifts often pass away without effect, because the world, by separating them from the giver, is also justly deprived of his blessing.

18. Behold, the eye of Jehovah is upon them that fear him. Having shown that what men account their best defences often profit them nothing, or rather are utterly worthless, when men depend upon them; the Psalmist now shows, on the other hand, that believers, although they are neither men of great power nor of great wealth, are nevertheless sufficiently protected by God’s favor alone, and shall be safe for ever. His meaning is not a little illustrated by this comparison, that kings and giants derive no aid from their invincible strength, while God supports the life of the saints in famine and dearth, as really as if he were to restore life to them when dead. We consequently understand better why the prophet lays low all the strength of the world; not, surely, that men should lie prostrate, or be so heart-broken as to pine away in despair; but that, laying aside their pride, they should fix their thoughts on God alone, and persuade themselves that their life depends on his protection. Moreover, in saying that the eye of God is bent upon them that fear him to save them, he expresses more than if he had said that his hand and power were sufficient to preserve them. A doubt might creep into the minds of the weak, whether God would extend this protection to every individual; but when the Psalmist introduces him as keeping watch and ward, as it were, over the safety of the faithful, there is no reason why any one of them should tremble, or hesitate with himself a moment longer, since it is certain that God is present with him to assist him, provided he remain quietly under his providence. From this, also, it appears still more clearly how truly he had said a little before, that the people are blessed whose God is Jehovah, because, without him, all the strength and riches which we may possess will be vain, deceitful, and perishing; whereas, with a single look he can defend his people, supply their wants, feed them in a time of famine, and preserve them alive when they are appointed to death. The whole human race, no doubt, are maintained by the providence of God; but we know that his fatherly care is specially vouchsafed to none but his own children, that they may feel that their necessities are truly regarded by him.

Again, when it is affirmed, that God, in times of famine and dearth, has remedies in readiness to preserve the lives of the godly, we are taught that the faithful only pay due honor to his providence when they allow not their hearts to despond in the extremest indigence; but, on the contrary, raise their hopes even from the grave. God often suffers his servants to be hungry for a time that he may afterwards satiate them, and he overspreads them with the darkness of death that he may afterwards restore them to the light of life. Yea, we only begin to place our trust firmly in him when death comes to present itself before our eyes; for, until we have known by experience the vanity of the aids of the world, our affections continue entangled in them, and wedded to them. The Psalmist characterises believers by two marks, which comprehend the whole perfection of our life. The first is, that we reverently serve the Lord; and the second, that we depend upon his grace. Hypocrites may loudly boast of their faith, but they have never tasted even a little of the divine goodness, so as to be induced to look to him for what they need. On the contrary, when the faithful give themselves with their whole heart to the service and fear of God, this affection springs from faith; or rather the principal part of right worship, which the faithful render to God, consists in this, that they depend upon his mercy.

20. Our soul waiteth upon Jehovah. What the Psalmist has hitherto spoken concerning God’s providence, and particularly concerning that faithful guardianship by which he protects his people, he has spoken not so much from himself as from the mouth of the Holy Spirit. He now, therefore, in the name of the whole Church, raises his song to declare that there is nothing better than to commit our welfare to God. Thus we see that the fruit of the preceding doctrine is set forth to all true believers, that they may unhesitatingly cast themselves with confidence, and with a cheerful heart, upon the paternal care of God. In this matter, the Psalmist declares nothing concerning himself in particular, but unites the whole of the godly with him in the acknowledgement of the same faith. There is an emphasis in the word soul which should be attended to; for, although this is a common mode of speech among the Hebrews, yet it expresses earnest affection; as if believers should say, We sincerely rely upon God with our whole heart, accounting him our shield and help.

21. Surely our heart shall rejoice in him. As the particle כי, ki, which is twice employed in this verse, has various meanings in Hebrew, it may be understood in a twofold sense here. If we expound it affirmatively in both clauses, the sense will be, that believers glory both in their joy and in their hope. Nor do I think it improper that these two should be referred to distinctly in the same context thus: Surely God shall always be our joy; surely his holy name shall be like an impregnable fortress for our refuge. Whence is it that believers continue perseveringly to call upon God, but because, satisfied with his favor, they have always, amidst their sorrows and griefs, this comfort, which is sufficient to maintain their cheerfulness? Justly, therefore, do believers affirm, in the first place, that their heart rejoices in the Lord; because, freed from wandering after the fascinations of the world, they neither waver nor hesitate at every change of fortune, but place the whole felicity of their life in enjoying the free and paternal favor of God. They afterwards add, in the second place, that they trust in his holy name. If any one, however, choose to understand the particle כי, ki, as meaning because, assigning a cause or reason, the sense will be no less properly and elegantly expressed in this way: Because our hope is fixed on God, he will be equally ready on his part to minister to us continual matter of joy. And experience undoubtedly proves, that when men are overwhelmed with sorrow, and pine away with care, grief, and anxiety, it is that they may receive the recompense of their folly; seeing that there is nothing to which they are led with more difficulty, than to set their hopes on God alone, and not to exult in their own deceitful imaginations, with which they please themselves.

22. Let thy mercy be on us, O Jehovah! At length the psalm concludes with a prayer, which the sacred writer offers in the name of all the godly, that God would make them feel from the effect that they have not relied on the divine goodness in vain. In the meantime, the Spirit, by dictating to us this rule of prayer by the mouth of the prophet, teaches us, that the gate of divine grace is opened for us when salvation is neither sought nor hoped for from any other quarter. This passage gives us another very sweet consolation, namely, that if our hope faint not in the midst of our course, we have no reason to fear that God will fail to continue his mercy towards us, without intermission, to the end of it.