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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.

11. Come, children, ⁶⁹⁶⁶⁹⁶     By this affectionate appellation, Hebrew teachers were wont to address their scholars. hearken unto me. The Psalmist continues, with increased earnestness, to exhort the faithful, that they may know that nothing can be more profitable for them than to conduct themselves justly and harmlessly towards all men. As the greater part of men imagine that the best and the shortest way to attain a life of happiness and ease consists in striving to surpass other men in violence, fraud, injustice, and other means of mischief, it is necessary frequently to repeat this doctrine. Moreover, as it is necessary that the minds of men should be brought to a chastened and humble state, by calling them his children, he endeavors, by this gentle and courteous appellation, to allay all froward affections. None will stand unmoved amidst so many assaults, but those who have been endued by the Spirit of meekness with the greatest modesty. The prophet, therefore, tells them at the outset, that the rule of life which he prescribes can be observed and obeyed by those only who are meek and submissive. To the same purpose is the word come, and the command to hearken; and they imply, that men laying aside all wilfulness of spirit, and having subdued the ardor and impetuosity of their minds, should become docile and meek. He has put the fear of the Lord for the rule of a pious and holy life: as if he had said, Whilst virtue and righteousness are in every man’s mouth, there are few who lead a holy life, and live as they ought; because they know not what it is to serve God.