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2. My soul shall make her boast in Jehovah. The term soul in this place signifies not the vital spirit, but the seat of the affections; as if David had said, I shall always have ground of boasting with my whole heart in God alone, so that I shall never suffer myself to fall into forgetfulness of so great a deliverance. In the second clause he specifies this as the fruit of his thanksgiving, that the afflicted and miserable shall derive from it ground of hope. The Hebrew word ענוים, anavim, which we have rendered humble, signifies not all the afflicted ⁶⁸⁹⁶⁸⁹     The word ענוים, anavim, may also be rendered the afflicted. Our author in his exposition combines both the ideas of humble and afflicted. in general, but those who, being humbled and subdued by afflictions, instead of breathing the spirit of pride, are cast down, and ready to abase themselves to the very dust. These, he says, shall be partakers of his joy; but not, as some have coldly explained it, simply from a feeling of sympathy, but because, being persuaded that in the example of David, God had given them a general testimony of his grace, their hearts would recover from sorrow, and would be lifted up on high. Accordingly, he says that this joy shall spring from hope, because, having received a pledge of their deliverance, they shall cheerfully have recourse to God.

3. Magnify Jehovah with me. The Psalmist shows still another fruit which would be the result of his giving thanks to God, namely, that he shall induce others by his example to the same exercise of devotion; nay more, he calls upon all the godly to unite with him in this exercise, inviting and exhorting them heartily and with one consent to extol the Lord. Let us therefore learn, from the many instances in which God may have given helps to any of his people, to abound in hope; and when each recites the personal benefits which he has received, let all be animated unitedly and in a public manner to give praise to God. We give thanks publicly to God, not only that men may be witnesses of our gratitude, but also that they may follow our example.

4. I sought Jehovah, and he answered me. The Psalmist here explains more plainly and more fully what he had said concerning joy. In the first place, he tells us that his prayers had been heard. This he applies to all the godly, that, encouraged by a testimony so precious, they might stir themselves up to prayer. What is implied in seeking God is evident from the following clause. In some places it is to be understood in a different sense, namely, to bend the mind in earnest application to the service of God, and to have all its thoughts directed to him. Here it simply means to have recourse to him for help; for it immediately follows that God answered him; and he is properly said to answer prayer and supplication. By his fears the Psalmist means, taking the effect for the cause, the dangers which sorely disquieted his mind; yet doubtless he confesses that he had been terrified and agitated by fears. He did not look upon his dangers with a calm and untroubled mind, as if he viewed them at a distance and from some elevated position, but being grievously tormented with innumerable cares, he might justly speak of his fears and terrors. Nay more, by the use of the plural number, he shows that he had been greatly terrified not only in one way, but that he had been distracted by a variety of troubles. On the one hand, he saw a cruel death awaiting him; while on the other, his mind may have been filled with fear, lest Achish should send him to Saul for his gratification, as the ungodly are wont to make sport to themselves of the children of God. And since he had already been detected and betrayed once, he might well conclude, even if he should escape, that the hired assassins of Saul would lay wait for him on all sides. The hatred too which Achish had conceived against him, both for the death of Goliath and the destruction of his own army, might give rise to many fears; especially considering that his enemy might instantly wreak his vengeance upon him, and that he had good reason to think that his cruelty was such as would not be appeased by subjecting him to some mild form of death. ⁶⁹⁰⁶⁹⁰     “Et qu’il avoit bien occasion de penser que la cruaute d’iceluy ne se pourroit pas appaiser a le faire mourir de quelque legere mort.” — Fr. We ought to mark this particularly, in order that, if at any time we are terrified because of the dangers which surround us, we may not be prevented by our effeminacy from calling upon God. Even David, who is known to have surpassed others in heroism and bravery, had not such a heart of iron as to repel all fears and alarms, but was sometimes greatly disquieted and smitten with fear.

5. They shall look to him, and shall flow to him. I have already intimated, that this verse and the following should be read in connection with the preceding verse. In relating his own experience David has furnished an example to others, that they should freely and without fear approach God in order to present their prayers before him. Now, he says that they shall come, and this too with a happy issue. The first two verbs are expressed in the past time in the Hebrew; but I have, notwithstanding, no doubt that the sentence ought to be explained thus: When they shall have looked to him, and flowed to him, their faces shall not be ashamed. I have therefore translated them in the future tense. David is not relating things which had happened, but is commending the fruit of the favor which had been manifested to himself. Some interpreters, I know, refer the words to him to David, ⁶⁹¹⁶⁹¹     Those who take this view explain the words as meaning that the humble or afflicted, upon looking to David, saw how graciously God had dealt with him, and were enlightened, revived, and encouraged. They also consider, as Calvin himself does, the humble or afflicted as the persons who speak in the sixth verse, where, pointing as it were with the finger to David, they say, “This poor man cried,” etc. because immediately after he speaks of himself in the third person. Others with greater propriety explain it; of God himself. A difference of opinion also exists as to the Hebrew verb נהרו, naharu, which some, supposing it to be derived from the root אור, or, render to be enlightened. ⁶⁹²⁶⁹²     This is the rendering adopted by Horsley, who understands by the expression the illumination of the soul by the light of Divine truth. He reads the verb in the imperative mood, and his translation of the entire verse is as follows:
   “Look towards him, and thou shalt be enlightened;
And your faces shall never be ashamed.”
   This reading is sanctioned by the Septuagint. It supposes two alterations on the text. First, that instead of הביטו, they looked, we should read הביטו, habitu, look ye; and this last reading is supported by several of Dr Kennicott’s and De Rossi’s MSS. The other alteration is, that instead of ופניהש, upeneyhem, their faces, we should read ופניכש, upeneykem, your faces. Poole, in defense of reading your instead of their, observes, “that the change of persons is very frequent in this book.” But, in my opinion, the natural signification of the word appears very appropriate to this place; as if he had said, There shall now be a mirror set forth, in which men may behold the face of God serene and merciful; and therefore the poor and afflicted shall henceforth dare to lift up their eyes to God, and to resort to him with the utmost freedom, because no uncertainty shall any longer retard them or render them slothful. If, however, any one should prefer the word enlighten, the meaning will be, They who formerly languished in darkness shall lift up their eyes to God, as if a light had suddenly appeared unto them, and they who were cast down and overwhelmed with shame, shall again clothe their countenances with cheerfulness. But as the meaning in either case is substantially the same, I am not much disposed to contend which of the two interpretations ought to be preferred.

6. This poor man cried, and Jehovah heard him. David here introduces all the godly speaking of himself, the more emphatically to express how much weight there is in his example to encourage them. This poor man, say they, cried; therefore God invites all the poor to cry to him. They contemplate in David what belongs to the common benefit of all the godly; for God is as willing and ready at this day to hear all the afflicted who direct their sighs, wishes, and cries, to him with the same faith, as he was at that time to hear David.

7. The angel of Jehovah encampeth round about them that fear him. David here discourses in general of God’s fatherly favor towards all the godly; and as the life of man is exposed to innumerable dangers, he at the same time teaches us that God is able to deliver them. The faithful especially, who are as sheep in the midst of wolves, beset as it were with death in every form, are constantly harassed with the dread of some approaching danger. David therefore affirms, that the servants of God are protected and defended by angels. The design of the Psalmist is to show, that although the faithful are exposed to many dangers, yet they may rest assured that God will be the faithful guardian of their life. But in order to confirm them the more in this hope, he adds at the same time, and not without reason, that those whom God would preserve in safety he defends by the power and ministration of angels. The power of God alone would indeed be sufficient of itself to perform this; but in mercy to our infirmity he vouchsafes to employ angels as his ministers. It serves not a little for the confirmation of our faith to know that God has innumerable legions of angels who are always ready for his service as often as he is pleased to aid us; nay, more, that the angels too, who are called principalities and powers, are ever intent upon the preservation of our life, because they know that this duty is intrusted to them. God is indeed designated with propriety the wall of his Church, and every kind of fortress and place of defense ⁶⁹⁴⁶⁹⁴     “Toute sorte de forteresse et lieu de defense.” — Fr. to her; but in accommodation to the measure and extent of our present imperfect state, he manifests the presence of his power to aid us through the instrumentality of his angels. Moreover, what the Psalmist here says of one angel in the singular number, ought to be applied to all the other angels: for they are distinguished by the general appellation of

“ministering spirits sent forth to minister to them who shall be the heirs of salvation,” (Hebrews 1:14;)

and the Scriptures in other places teach us, that whenever it pleases God, and whenever he knows it to be for their benefit, many angels are appointed to take care of each of his people, (2 Kings 6:15; Psalm 91:11; Luke 16:22.) The amount then of what has been said is, that however great the number of our enemies and the dangers by which we are surrounded may be, yet the angels of God, armed with invincible power, constantly watch over us, and array themselves on every side to aid and deliver us from all evil.

8. Taste and see that Jehovah is good. In this verse the Psalmist indirectly reproves men for their dulness in not perceiving the goodness of God, which ought to be to them more than matter of simple knowledge. By the word taste he at once shows that they are without taste; and at the same time he assigns the reason of this to be, that they devour the gifts of God without relishing them, or through a vitiated loathing ungratefully conceal them. He, therefore, calls upon them to stir up their senses, and to bring a palate endued with some capacity of tasting, that God’s goodness may become known to them, or rather, be made manifest to them. The words literally rendered are, Taste and see, for the Lord is good; but the particle כי, ki, for, is taken exegetically. David’s meaning, therefore, is, that there is nothing on the part of God to prevent the godly, to whom he particularly speaks in this place, from arriving at the knowledge of his goodness by actual experience. From this it follows, that they also are infected with the common malady of dulness. This doctrine is confirmed by the promise immediately added, Blessed is the man who trusteth in him; for God never disappoints the expectations of those who seek his favor. Our own unbelief is the only impediment which prevents him from satisfying us largely and bountifully with abundance of all good things.

9. Fear Jehovah, ye his saints. Here the people of God are exhorted to the pursuit of holiness and righteousness, that they may open up a channel for divine blessings. We know that men are accustomed to provide for their wants, by resorting to fraud, plunder, and even to wrongful violence. Nor is it possible but that the faithful must feel some stirrings of a desire to imitate the wicked, and envy them in some degree in their prosperity, so that they permit themselves sometimes to howl among the wolves. And although they voluntarily abstain from all wrongful violence, yet the common way of living among those around them carries them away like a tempest; and, in the meantime, they think that the plea of necessity is sufficient to excuse them. David represses, as with a bridle, these temptations, promising that all will be well with the people of God, provided they keep themselves in the fear of God, which he opposes to all wicked and deceitful counsels; because the greater part of men reckon those to be fools who aim at simplicity, since in so doing they do not consult their own interests and profit. While, therefore, ungodly men are afraid of poverty, and carnal reason urges them to attempt whatever their fancy may suggest for keeping themselves from it, David here testifies that God takes care of the godly, so that he never suffers them to be in want. Let no fear or distrust, says he, withdraw you from the pursuit of what is right, because God never forsakes those who walk righteously before him. The Psalmist, therefore, bids them yield to God the honor of expecting more from him alone than the wicked expect from their deceitful traffic and unlawful practices. Moreover, as iniquity rages with unbridled fury everywhere throughout the world, he calls expressly upon the saints to be on their guard, because he would be of no service to the promiscuous multitude. It is a sentiment contrary to the generally received opinion among men, that while the integrity of the good and simple is exposed to the will of the wicked, there should yet be greater security in integrity than in all the resources of fraud and injustice. There is, therefore, no inconsistency in his admonishing the saints who, of their own accord, are endeavoring to walk uprightly, not to depart from the fear of God; for we know how easily the light of piety may be obscured and extinguished, when there appears no hope of living happily and prosperously, except in the pursuit of the world and its enticing pleasures.

The Psalmist illustrates this doctrine by a very apposite comparison, namely, that God provides every thing necessary for his people, and relieves their wants, whilst the lions, which surpass in ferocity all the wild beasts of the earth, prowl about in a famishing condition for their prey. Some think, that under the name of lions, those men who are addicted to violence and plunder are metaphorically described; but this, in my opinion, is too refined. David simply asserts, that those who guard against all unrighteousness should profit more by so doing than by rapine and plunder; because the Lord feeds his people, while even the lions and other beasts of prey often suffer hunger. What he says, then, is, that sooner shall the lions perish with hunger and want, than God will disappoint of their necessary food the righteous and sincere, who, content with his blessing alone, seek their food only from his hand. Whoever, therefore, shall in this way cast his cares upon God, and confide implicitly in his paternal goodness and bounty, shall live quietly and peaceably among men, and suffer no injury. If it is objected, that the good and the virtuous are not always exempted from penury, I answer, that the hand of God is stretched out to succor them in due season, when they are reduced to the greatest straits, and know not to what side to turn, ⁶⁹⁵⁶⁹⁵     “Et ne s’avent plus de quel cost a se tourner.” — Fr. so that the issue always shows that we seek not in vain from him whatever is necessary to the sustenance of life.