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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.

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.

12. Who is the man who desireth life? The prophet does not inquire if there be any man so disposed, as if all men voluntarily brought upon themselves the miseries which befall them; for we know that all men without exception desire to live in the enjoyment of happiness. But he censures severely the blindness and folly which men exhibit in the frowardness of their desires, and the vanity of their endeavors to obtain happiness; for while all men are seeking, and eagerly intent upon acquiring what is for their profit, there will be found scarcely one in a hundred who studies to purchase peace, and a quiet and desirable state of life, by just and equitable means. The prophet therefore admonishes his disciples, that nearly the whole world are deceived and led astray by their own folly, while they promise themselves a happy life from any other source than the divine blessing, which God bestows only upon the sincere and upright in heart. But there is in this exclamation still greater vehemence, the more effectually to awaken dull and drowsy minds to the course of this world; as if he had said, Since all men earnestly desire happiness, how comes it to pass, that scarcely any one sets himself to obtain it, and that every man, by his own fault, rather brings upon himself various troubles?

13. Keep thy tongue from evil The precept which David here delivers relates to a virtue which is very rare, namely, that we should be truthful and free from deceit in our discourse. Some, indeed, understand it in a much more extended sense, supposing that slander is condemned in this first clause. But it seems to me more simple, and more to the purpose, to understand this as of the same import with what he repeats in the second clause, that we should not speak deceitfully with our neighbors, so as that our words may prove the means of ensnaring them. And since nothing is more difficult than to regulate our discourse in such a manner as that our speech may be a true representation of our hearts, David calls upon us to exercise over it a strict and watchful control, not suffering it to run riot, lest it should prove the occasion of our deceiving others.

14. Turn away from evil, and do good. Here the Psalmist commands the children of God to abstain from all evil, and to devote themselves to the work of doing good to their neighbors. This verse is generally quoted as if David here treated of the two parts of repentance. The first step in the work of repentance is, that the sinner forsake the vices to which he is addicted, and renounce his former manner of life; and the second, that he frame his behavior according to righteousness. But in this place we are more especially taught how we ought to deal with our neighbors. As it often happens, that the man who is not only liberal, but also prodigal towards some, or, at least, helps many by acts of kindness, wrongs others by defrauding and injuring them, David, with much propriety, begins by saying, that those who desire to have their life approved before God, ought to abstain from doing evil. On the other hand, since many think, that provided they have neither defrauded, nor wronged, nor injured any man, they have discharged the duty which God requires from them, he has added, with equal propriety, the other precept concerning doing good to our neighbors. It is not the will of God that his servants should be idle, but rather that they should aid one another, desiring each other’s welfare and prosperity, and promoting it as far as in them lies. David next inculcates the duty of maintaining peace: Seek peace, and pursue it. Now we know that this is maintained by gentleness and forbearance. But as we have often to do with men of a fretful, or factious, or stubborn spirit, or with such as are always ready to stir up strife upon the slightest occasion; and as also many wicked persons irritate us; and as others by their own wickedness alienate, as much as in them lies, the minds of good men from them, and others industriously strive to find grounds of contention; he teaches us not merely that we ought to seek peace, but if at any time it shall seem to flee from us, he bids us use our every effort without ceasing in pursuing it. This, however, must be understood with some limitation. It will often happen, that when good and humble men have done every thing in their power to secure peace, so far from softening the hearts of the wicked, or inclining them to uprightness, they rather excite their malice. Their impiety, also, often constrains us to separate from them, and to avoid them; nay, when they defy God, by proclaiming, as it were, open war against him, it would be disloyalty and treason on our part not to oppose and resist them. But here David means only that in our own personal affairs we should be meek and condescending, and endeavor, as far as in us lies, to maintain peace, though its maintenance should prove to us a source of much trouble and inconvenience.

15. The eyes of Jehovah are upon the righteous. The best support of our patience is a firm persuasion that God regards us, and that according as every man perseveres in a course of uprightness and equity, so shall he be preserved in peace and safety under his protection. In order, therefore, that the faithful may not think that they are exposed to the caprice of the world, while they are endeavoring to keep themselves innocent, and that they may not, under the influence of this fear, go astray from the right path, David exhorts them to reflect upon the providence of God, and to rest assured that they are safe under his wings. He says, then, that the eyes of the Lord are upon the righteous, to preserve them, in order that the good and simple may persevere the more cheerfully in their uprightness. At the same time, he encourages them to supplication and prayer, if at any time the world should unjustly persecute them. In saying that the ears of the Lord are open to their cry, he teaches that the man who is wantonly and unjustly persecuted, will find a ready and suitable remedy in all afflictions, by calling upon God as his avenger. On the other hand, he declares, that although God sometimes appears to wink at the misdeeds of men, and seems to overlook them, because he does not inflict immediate punishment upon them, yet nothing escapes his inspection. Whilst the wicked, says he, by reason of their impunity harden themselves in sin, God is watching, that he may cut off their remembrance from the earth, (1 Peter 5:10.) He speaks particularly of this kind of punishment, because the ungodly not only expect that they shall be happy during their whole life, but also imagine that they shall enjoy immortality in this world. Peter, in his First Epistle, ⁶⁹⁸⁶⁹⁸     In his First Epistle, (1 Peter 3:10, 11, 12,) he quotes the 12, 13, 14, 15, and 16 verses of this psalm. He quotes from the Septuagint. applies this passage very judiciously, for the purpose of assuaging our sorrows and appeasing our impatience, as often as the pride and arrogance of the wicked may carry us beyond due limits. Nothing is more useful for preserving our moderation than to depend upon God’s help, and having the testimony of a good conscience, to rely upon his judgment. If it is objected, that good men experience the contrary, who, after having been long afflicted, at length find no help or comfort; I reply, that the aid which God affords to the righteous is not always made manifest, nor bestowed in the same measure; and yet he so alleviates their troubles as never to forsake them. Besides, even the best of men often deprive themselves of the help of God; for scarcely one in a hundred perseveres in such a course of integrity as not, by his own fault, to deserve the infliction of some evil upon himself. But as soon as they fall, lest sin should take root in them, God chastises them, and often punishes them more severely than the reprobate, whom he spares to utter destruction. ⁶⁹⁹⁶⁹⁹     “Lesquels il espargne pour un temps, afin de les ruiner eternellement.” — “Whom he spares for a time, to destroy them eternally.” — Fr. And yet, however much things may appear to be mingled and confused in the world, good men will find that God has not promised them help in vain against the violence and injuries of the wicked.

17. They ⁷⁰⁰⁷⁰⁰     It is wicked men who are spoken of in the immediately preceding verse; but they here evidently refers not to them, but to the righteous, mentioned in the fifteenth verse; and, accordingly, in all the ancient versions, and in our English Bible, the words the righteous are supplied. It is supposed by those who make this supplement, that the word צדיקים, tsaddikim, has been lost out of the text. But if we read the 16th verse as a parenthesis, it will not be necessary to make any supplement, and the words may be read exactly as they are in the Hebrew, They cried. cried, and Jehovah heard them. The Psalmist’s meaning is, that they are heard as often as they cry. This is a doctrine applicable to all times; and David does not merely relate what God has done once or twice, but what he is accustomed to do. It is also a confirmation of the preceding sentence, where he had said that the ears of the Lord are open to the cry of the righteous; for he now demonstrates by the effect, that God is not deaf when we lay our complaints and groanings before him. By the word cry we are taught, that although God defend the righteous, they are not exempt from adversity. He regulates the protection which he affords them in such a wonderful manner, as that he notwithstanding exercises them by various trials. In like manner, when we here see that deliverance is promised only to those who call upon God, this ought to prove no small encouragement to us to pray to him; for it is not his will that the godly should so regard his providence as to indulge in idleness, but rather that, being firmly persuaded that he is the guardian of their safety, they should direct their prayers and supplications to him.

18. Jehovah is nigh to those who are broken of heart. David here exemplifies and extends still more the preceding doctrine, that God is the deliverer of his people, even when they are brought very low, and when they are, as it were, half-dead. It is a very severe trial, when the grace of God is delayed, and all experience of it so far withdrawn, as that our spirits begin to fail; nay more, to say that God is nigh to the faithful, even when their hearts faint and fall them, and they are ready to die, is altogether incredible to human sense and reason. But by this means his power shines forth more clearly, when he raises us up again from the grave. Moreover, it is meet that the faithful should be thus utterly cast down and afflicted, that they may breathe again in God alone. From this we also learn, that nothing is more opposed to true patience than the loftiness of heart of which the Stoics boast; for we are not accounted truly humbled until true affliction of heart has abased us before God, so that, having prostrated ourselves in the dust before him, he may raise us up. It is a doctrine full of the sweetest consolation, that God departs not from us, even when we are overwhelmed by a succession of miseries, and, as it were, almost deprived of life.

19. Many are the afflictions of the righteous. The Psalmist here anticipates the thought which often arises in the mind, “How can it be that God has a care about the righteous, who are continually harassed with so many calamities and trials? for what purpose does the protection of God serve, unless those who are peaceably inclined enjoy peace and repose? and what is more unreasonable, than that those who cause trouble to no one should themselves be tormented and afflicted in all variety of ways?” That, therefore, the temptations by which we are continually assailed may not shake our belief in the providence of God, we ought to remember this lesson of instruction, that although God governs the righteous, and provides for their safety, they are yet subject and exposed to many miseries, that, being tested by such trials, they may give evidence of their invincible constancy, and experience so much the more that God is their deliverer. If they were exempted from every kind of trial, their faith would languish, they would cease to call upon God, and their piety would remain hidden and unknown. It is, therefore, necessary that they should be exercised with various trials, and especially for this end, that they may acknowledge that they have been wonderfully preserved by God amidst numberless deaths. If this should seldom happen, it might appear to be fortuitous, or the result of chance; but when innumerable and interminable evils come upon them in succession, the grace of God cannot be unknown, when he always stretches forth his hand to them. David, therefore, admonishes the faithful never to lose their courage, whatever evils may threaten them; since God, who can as easily deliver them a thousand times as once from death, will never disappoint their expectation. What he adds concerning their bones, seems not a little to illustrate the truth of this doctrine, and to teach us that those who are protected by God shall be free from all danger. He therefore declares, that God will take care that not one of their bones shall be broken; in which sense Christ also says, that

“the very hairs of our head are all numbered,” (Luke 12:7.)

21. But malice shall slay the wicked. The Hebrew word רעה, raäh, which I have translated malice, some would rather render misery, so that the meaning would be, that the ungodly shall perish miserably, because in the end they shall be overwhelmed with calamities. The other translation, however, is more expressive, namely, that their wickedness, with which they think themselves fortified, shall fall upon their own heads. As David therefore taught before, that there was no defense better than a just and blameless life, so now he declares, that all the wicked enterprises of the wicked, even though no one should in any thing oppose them, shall turn to their own destruction. In the second clause of the verse he states, that it is for the sake of the righteous that it is ordered, that the ungodly are themselves the cause and instruments of their own destruction. Those, says he, who hate the righteous shall be destroyed Let this, therefore, be to us as a wall of brass and sure defense; that however numerous the enemies which beset us may be, we should not be afraid, because they are already devoted to destruction. The same thing David confirms in the last verse, in which he says, that Jehovah redeems the soul of his servants How could they be preserved in safety, even for a moment, among so many dangers, unless God interposed his power for their defense? But by the word redeem there is expressed a kind of preservation which is repugnant to the flesh. For it is necessary that we should first be adjudged or doomed to death, before God should appear as our redeemer. From this it follows, that those who hurry forward too precipitately, and are unable to realize God’s power unless he appear speedily, working deliverance for them, intercept the communication of his grace. Moreover, that none might form their judgment of the servants of God by moral or philosophic virtue only, as it is called, David specifies this as a principal mark by which they may be known, that they trust in God, on whom also their salvation depends.