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3. Put thy trust in Jehovah, and do good. The inspired writer now goes on, in the second place, to say, that every thing in the end shall be well with the righteous, because they are under the protection of God. But as there is nothing better or more desirable than to enjoy the fostering and protecting care of God, he exhorts them to put their trust in him, and at the same time to follow after goodness and truth. It is not without good reason that he begins with the doctrine of faith, or trust in God; for there is nothing more difficult for men than to preserve their minds in a state of peace and tranquillity, undisturbed by any disquieting fears, whilst they are in this world, which is subject to so many changes. On the other hand, while they see the wicked becoming rich by unjust means, extending their influence, and acquiring power by unrestrained indulgence in sin, it is no less difficult for them steadily to persevere in a life of piety and virtue. Nor is it sufficient merely to disregard those things that are commonly sought after with the greatest eagerness. Some of the philosophers of antiquity were so noble-minded, that they despised riches unjustly acquired, and abstained from fraud and robbery; nay, they held up to ridicule the vain pomp and splendor of the wicked, which the common people look upon with such high admiration. But as they were destitute of faith, they defrauded God of his honor, and so it happened that they never knew what it was to be truly happy. Now, as David places faith first in order, to show that God is the author of all good, and that by his blessing alone prosperity is to be looked for; so it ought to be observed that he connects this with a holy life: for the man who places his whole confidence in God, and gives himself up to be governed by him, will live uprightly and innocently, and will devote himself to doing good.

Dwell in the land This language is much more expressive than if he had promised that the righteous should dwell securely in the land. ¹⁸¹⁸     Some read, “Thou shalt dwell in the land.” The Hebrew verb is in the imperative mood; but the imperative in Hebrew is sometimes used for the future of the indicative. — Glass. tom. 1, can. 40, p. 285. It is just as if he had led them to the place, and put them in possession of it. Moreover, by these words he declares that they shall long enjoy it. They are, it is true, only strangers or sojourners in this world, yet the hand of the Lord is stretched forth to protect them, so that they live in security and peace. This David again confirms by the following clause, Thou shalt be fed in truth Assured of the protection of God, he exhorts them to place entire and unsuspecting confidence in him. It is surprising to find how interpreters have wrested, and as it were mangled this clause, by the different meanings they have put upon it. Some take the verb to feed in an active signification; and others understand the expression to feed on faith as denoting to cherish within the heart the promises of God. Others are of opinion that David exhorts us to feed our brethren with faith by ministering to them the pure word of God, which is the spiritual food of the soul. Others render the term for faith in the sense of sincerity, so that the expression to feed on faith would signify to behave in an upright and honest manner among men. But the scope and connection of the passage necessarily require, and it is quite in accordance with the nature of the Hebrew language, that the verb רעה, re-eh, should be taken in a passive signification, Be fed This, too, is the opinion of the greater part of commentators, who, notwithstanding, afterwards differ in explaining its meaning. Some of them adopt the interpretation, that we are fed with faith, when the promises of God suffice us, and we are satisfied with them. Others give this explanation, Feed thyself with the fruit of faith, because God will indeed show that we have not believed his word in vain. Others explain it in this way, Let truth be thy food, and let nothing give thee greater pleasure than to converse sincerely and frankly with thy neighbors. There is still another interpretation which, although in some respects different, is similar to the preceding, namely, Live not upon spoil, but be content with lawful sustenance; that is to say, with that which is lawfully acquired. ¹⁹¹⁹     ”C’est dire, qui te vient loyaument.” — Fr. It is certainly a shameful and disgraceful thing that so many learned men should have erred in a matter so plain and obvious. ²⁰²⁰     Modern critics have varied as much in their interpretations of this clause of the verse as those who preceded Calvin, of whom he complains. For example, Ainsworth reads, “Thou shalt be fed by faith;” Archbishop Secker,” Thou shalt be fed in plenty;” Parkhurst, “Thou shalt be fed in security;” Dathe, “Tunc terram inhabitabis et secure vivas,” assigning the reason for this translation to be, that “pascere securitatem, sive si malis, in securitate, nihil aliud est quam secure vivere;” and Gesenius reads, “Follow after truth,” or, “seek to be faithful,” deriving the verb from a root which signifies to take delight in, or to follow after. Had not every one been led by his own ambition to seek for something new, the true and natural meaning of the prophet would have occurred at once, which is this, Dwell in the land, that thou mayest enjoy it in sure and lasting repose. The Hebrew word אמונה, emunah, not only signifies truth or faith, but also secure continuance for a long period. And who does not see that since the possession of the land was given to the righteous, this latter clause was added by way of exposition?

4. And delight thyself in Jehovah This delight is set in opposition to the vain and deceitful allurements of the world, which so intoxicate the ungodly, that despising the blessing of God, they dream of no other happiness than what presents itself for the time before their eyes. This contrast between the vain and fickle joys with which the world is deluded, and the true repose enjoyed by the godly, ought to be carefully observed; for whether all things smile upon us, or whether the Lord exercise us with adversities, we ought always to hold fast this principle, that as the Lord is the portion of our inheritance, our lot has fallen in pleasant places, ²¹²¹     “D’autant que Dieu est la part de nostre heritage, que nostre lot est escheu en lieux plaisan,.” — Fr. as we have seen in Psalm 16:5, 6. We must therefore constantly recall to our minds this truth, that it can never be well with us except in so far as God is gracious to us, so that the joy we derive from his paternal favor towards us may surpass all the pleasures of the world. To this injunction a promise is added, that, if we are satisfied in the enjoyment of God alone, he will liberally bestow upon us all that we shall desire: He will give thee the desires of thy heart. This does not imply that the godly immediately obtain whatever their fancy may suggest to them; nor would it be for their profit that God should grant them all their vain desires. The meaning simply is, that if we stay our minds wholly upon God, instead of allowing our imaginations like others to roam after idle and frivolous fancies, all other things will be bestowed upon us in due season.

5. Roll ²²²²    Calvin here gives the exact sense of the Hebrew verb גלל, galal. It literally signifies to roll, or to devolve; and in this passage it evidently means, Roll or devolve all thy concerns upon God; “cast thy burden upon him,” as it is in Psalm 55:22; “the metaphor being taken,” says Cresswell, “from a burden put by one who is unequal to it upon a stronger man.” But Dr Adam Clarke thinks that the idea may be taken from the camel who lies down till his load be rolled upon him. thy ways upon Jehovah. Here David illustrates and confirms the doctrine contained in the preceding verse. In order that God may accomplish our desires, it behoves us to cast all our cares upon him in the exercise of hope and patience. Accordingly, we are taught from this passage how to preserve our minds in tranquillity amidst anxieties, dangers, and floods of trouble. There can be no doubt, that by the term ways we are here to understand all affairs or businesses. The man, therefore, who, leaving the issue of all his affairs to the will of God, and who, patiently waiting to receive from his hand whatever he may be pleased to send, whether prosperity or adversity, casts all his cares, and every other burden which he bears, into his bosom; or, in other words, commits to him all his affairs, — such a person rolls his ways upon Jehovah Hence, David again inculcates the duty of hope and confidence in God: And trust in him By this he intimates, that we render to him the honor to which he is entitled only when we intrust to him the government and direction of our lives; and thus he provides a remedy for a disease with which almost all men are infected. Whence is it that the children of God are envious of the wicked, and are often in trouble and perplexity, and yield to excess of sorrow, and sometimes even murmur and repine, but because, by involving themselves immoderately in endless cares, and cherishing too eagerly a desire to provide for themselves irrespective of God, they plunge, as it were, into an abyss, or at least accumulate to themselves such a vast load of cares, that they are forced at last to sink under them? Desirous to provide a remedy for this evil, David warns us, that in presuming to take upon us the government of our own life, and to provide for all our affairs as if we were able to bear so great a burden, we are greatly deceived, and that, therefore, our only remedy is to fix our eyes upon the providence of God, and to draw from it consolation in all our sorrows. Those who obey this counsel shall escape that horrible labyrinth in which all men labor in vain; for when God shall once have taken the management of our affairs into his own hand, there is no reason to fear that prosperity shall ever fail us. Whence is it that he forsakes us and disappoints our expectations, if it is not because we provoke him, by pretending to greater wisdom and understanding than we possess? If, therefore, we would only permit him, he will perform his part, and will not disappoint our expectations, which he sometimes does as a just punishment for our unbelief.

6. And he will bring forth thy righteousness as the light This David says, in order to anticipate the misgivings which often trouble us when we seem to lose our labor in faithfully serving God, and in dealing uprightly with our neighbors; nay, when our integrity is either exposed to the calumnies of the wicked, or is the occasion of injury to us from men; for then it is thought to be of no account in the sight of God. David, therefore, declares, that God will not suffer our righteousness to be always hid in darkness, but that he will maintain it and bring it forth to the light; namely, when he will bestow upon us such a reward as we desire. He alludes to the darkness of the night, which is soon dispelled by the dawning of the day; as if he had said, We may be often grievously oppressed, and God may not seem to approve our innocence, yet this vicissitude should no more disturb our minds than the darkness of the night which covers the earth; for then the expectation of the light of day sustains our hope.

7. Be silent to Jehovah. The Psalmist continues the illustration of the same doctrine, namely, that we should patiently and meekly bear those things that usually disquiet our minds; for amid innumerable sources of disquietude and conflict there is need of no small patience. By the similitude of silence, which often occurs in the sacred writings, he declares most aptly the nature of faith; for as our affections rise in rebellion against the will of God, so faith, restoring us to a state of humble and peaceful submission, appeases all the tumults of our hearts. By this expression, ²⁵²⁵     The Hebrew verb rendered silent is דום, dom, from which the English word dumb appears to be derived. The silence here enjoined is opposed to murmuring or complaining. The word is rendered by the Septuagint, ὑποταγνθι, be subject; which is not an exact translation of the original term: but it well expresses the meaning; for this silence implies the entire subjection of ourselves to the will of God. therefore, David commands us not to yield to the tumultuous passions of the soul, as the unbelieving do, nor fretfully to set ourselves in opposition to the authority of God, but rather to submit peacefully to him, that he may execute his work in silence. Moreover, as the Hebrew word חול, chul, which we have rendered to wait, sometimes signifies to mourn, and sometimes to wait, the word התחולל, hithcholel, in this place is understood by some as meaning to mourn moderately, or to bear sorrow patiently. It might also be rendered more simply to mourn before God, in order that he might be a witness of all our sorrows; for when the unbelieving give way to doubt and suspense, they rather murmur against him than utter their complaints before him. As, however, the other interpretation is more generally received, namely, that David is exhorting us to hope and patience, I adhere to it. The prophet Isaiah also connects hope with silence in the same sense, (Isaiah 30:15.)

David next repeats what he had said in the first verse, Fret not because of the man who prospereth in his way, or who brings his ways to a happy issue; nor against the man who behaveth himself wickedly, or who accomplishes his devices Of these two interpretations of this last clause, the latter is more in accordance with the scope of the psalm. I confess, indeed, that the word מזמות mezimmoth, is commonly taken in a bad sense for fraud and stratagem. But as זמם zamam, sometimes signifies in general to meditate, the nature of the Hebrew language will bear this meaning, that to execute his devices is of the same import as to effect what he has purposed. Now we see that these two things are connected, namely to dispose his ways according to his desires, or to prosper in his way, and to accomplish his devices It is a very great temptation to us and difficult to bear, when we see fortune smiling upon the ungodly, as if God approved of their wickedness; nay, it excites our wrath and indignation. David, therefore, not contented with a short admonition, insists at some length upon this point.

The accumulation of terms which occurs in the next verse, in which he lays a restraint as with a bridle upon anger, allays wrath and assuages passion, it is not superfluous; but, as in necessary, he rather prescribes numerous remedies for a disease which it is difficult to cure. By this means, he reminds us how easily we are provoked, and how ready we are to take offence, unless we lay a powerful restraint upon our tumultuous passions, and keep them under control. And although the faithful are not able to subdue the lusts of the flesh without much trouble and labour, whilst the prosperity of the wicked excites their impatience, yet this repetition teaches us that we ought unceasingly to wrestle against them; for if we steadily persevere, we know that our endeavors shall not be in vain in the end. I differ from other commentators in the exposition of the last clause. They translate it, at least to do evil; as if David meant that we should appease our anger lest it should lead us to do mischief. But as the particle אך, ach, which they translate at least, is often used affirmatively in Hebrew, I have no doubt that David here teaches, that it cannot be otherwise than that the offense which we take at the prosperity of the wicked should lead us to sin, unless we speedily check it; as it is said in another Psalm,

“God will break the cords of the ungodly, lest the righteous put forth their hands unto iniquity,” (Psalm 125:3.)

9. For the wicked shall be cut off. It is not without cause that he repeatedly inculcates the same thing, namely, that the happiness and prosperity which the ungodly enjoy is only a mask or phantom; for the first sight of it so dazzles our senses, that we are unable to form a proper estimate of what will be its issue, in the light of which alone we ought to judge of the value of all that has preceded. But the contrast between the two clauses of the verse ought to be observed. First, in saying that the wicked shall be cut off, he intimates that they shall flourish fresh and green till the time of their destruction shall arrive; and, secondly, in allotting the earth to the godly, saying, They shall inherit the earth, he means that they shall live in such a manner as that the blessing of God shall follow them, even to the grave. Now, as I have already said, the present condition of men is to be estimated by the state in which it will terminate. From the epithet by which he distinguishes the children of God, we learn that they are exercised by a severe conflict for the trial of their faith; for he speaks of them, not as righteous or godly, but as those that wait upon the Lord. What purpose would this waiting serve, unless they groaned under the burden of the cross? Moreover, the possession of the earth which he promises to the children of God is not always realised to them; because it is the will of the Lord that they should live as strangers and pilgrims in it; neither does he permit them to have any fixed abode in it, but rather tries them with frequent troubles, that they may desire with greater alacrity the everlasting dwelling-place of heaven. The flesh is always seeking to build its nest for ever here; and were we not tossed hither and thither, and not suffered to rest, we would by and by forget heaven and the everlasting inheritance. Yet, in the midst of this disquietude, the possession of the earth, of which David here speaks, is not taken away from the children of God; for they know most certainly that they are the rightful heirs of the world. Hence it is that they eat their bread with a quiet conscience, and although they suffer want, yet God provides for their necessities in due season. Finally, although the ungodly labor to effect their destruction, and reckon them unworthy to live upon the earth, yet God stretches forth his hand and protects them; nay, he so upholds them by his power, that they live more securely in a state of exile, than the wicked do in their nests to which they are attached. And thus the blessing, of which David speaks, is in part secret and hidden, because our reason is so dull, that we cannot comprehend what it is to possess the earth; and yet the faithful truly feel and understand that this promise is not made to them in vain, since, having fixed the anchor of their faith in God, they pass their life every day in peace, while God makes it manifest in their experience, that the shadow of his hand is sufficient to protect them.

10 Yet a little while, and the wicked shall not be. This is a confirmation of the preceding verse. It might well have been objected, that the actual state of things in the world is very different from what David here represents it, since the ungodly riot in their pleasures, and the people of God pine away in sickness and poverty. David, therefore, wishing to guard us against a rash and hasty judgment, exhorts us to be quiet for a little while, till the Lord cut off the wicked entirely, and show the efficacy of his grace towards his own people. What he requires then on the part of the true believers is, that in the exercise of their wisdom they should suspend their judgment for a time, and not stop at every trifle, but exercise their thoughts in meditation upon divine providence, until God show out of heaven that the full time is come. Instead, however, of describing them as those who wait upon the Lord, he now speaks of them as the meek; and this he does not without good reason: for unless a man believe that God preserves his own people in a wonderful manner, as if they were like sheep among wolves, he will be always endeavoring to repel force by force. ²⁶²⁶     “De se venger, et de rendre mal pour mal.” — Fr. “To take revenge, and to render evil for evil.” It is hope alone, therefore, which of itself produces meekness; for, by restraining the impetuosity of the flesh, and allaying its vehemence, it trains to equanimity and patience those who submit themselves to God. From this passage it would seem, that Christ has taken that which is written in Matthew 5:5. The word peace is generally employed in the Hebrew to denote the prosperous and happy issue of things; yet another sense will agree better with this place, namely, that while the ungodly shall be agitated with inward trouble, and God shall encompass them on every side with terror, the faithful shall rejoice in the abundance of peace. It is not meant that they are exempted from trouble, but they are sustained by the tranquillity of their minds; so that accounting all the trials which they endure to be only temporary, they now rejoice in hope of the promised rest.

12. The wicked plotteth against the righteous. David here anticipates an objection which might have been taken to the preceding verse. Where, it might be said, can tranquillity and joy be found when the wicked are mad with rage, and plot every kind of mischief against the children of God? And how shall they cherish good hope for the future who see themselves surrounded with innumerable sources of death? David therefore replies, That although the life of the godly should be assailed by many dangers, yet they are secure in the aid and protection of God; and that however much the wicked should plot against them, they shall be continually preserved. Thus, the design of David is to obviate our fears, lest the malice of the ungodly should terrify us above measure, as if they had the power of doing with us according to their pleasure. ²⁸²⁸     “Comme s’ils avoyent puissance de faire de nous a leur plaisir.” — Fr. He indeed confesses that they are not only full of fraud, and expert in deceiving, but also that they burn with anger, and a raging desire of doing mischief, when he says, that they plot mischief deceitfully against the righteous, and gnash upon them with their teeth But after making this statement, he immediately adds, that their endeavors shall be vain. Yet he seems to provide very coldly for our consolation under sorrow, for he represents God as merely laughing But if God values highly our salvation, why does he not set himself to resist the fury of our enemies, and vigorously oppose them? We know that this, as has been said in Psalm 2:4, is a proper trial of our patience, when God does not come forth at once, armed for the discomfiture of the ungodly, but connives for a time and withholds his hand. But as the eye of sense in such circumstances reckons that he delays his coming too long, and from that delay concludes that he indulges in ease, and feels no interest in the affairs of men, it is no small consolation to be able by the eye of faith to behold him laughing; for then we are assured that he is not seated idly in heaven, nor closes his eyes, resigning to chance the government of the world, but purposely delays and keeps silence because he despises their vanity and folly.

And lest the flesh should still murmur and complain, demanding why God should only laugh at the wicked, and not rather take vengeance upon them, the reason is added, that he sees the day of their destruction at hand: For he seeth that his day ²⁹²⁹     “Day is often used," says Ainsworth, “for the time of punishment; as, ‘the posterity shall be astonied at his day,’ Job 18:20; ‘Woe unto them, for their day is come!’ Jeremiah 50:27. So ‘the day of Midian,’ Isaiah 9:4; ‘the day of Jezreel,’ Hosea 1:11; ‘the day of Jerusalem,’ Psalm 137: 7.” is coming. Whence is it that the injuries we sustain from the wickedness of man so trouble us, if it be not that, when not obtaining a speedy redress, we begin to despair of ever seeing a better state of things? But he who sees the executioner standing behind the aggressor with drawn sword no longer desires revenge, but rather exults in the prospect of speedy retribution. David, therefore, teaches us that it is not meet that God, who sees the destruction of the wicked to be at hand, should rage and fret after the manner of men. There is then a tacit distinction here made between God and men, who, amidst the troubles and confusions of the world, do not see the day of the wicked coming, and who, oppressed by cares and fears, cannot laugh, but because vengeance is delayed, rather become so impatient that they murmur and fret. It is not, however, enough for us to know that God acts in a manner altogether different from us, unless we learn to weep patiently whilst he laughs, so that our tears may be a sacrifice of obedience. In the meantime, let us pray that he would enlighten us by his light, for by this means alone will we, by beholding with the eye of faith his laughter, become partakers thereof, even in the midst of sorrow. Some, indeed, explain these two verses in another sense; as if David meant to say, that the faithful live so happily that the wicked envy them. But the reader will now perceive that this is far from the design of the prophet.

14. The wicked draw their sword, and bend their bow. David now goes on to say, that the ungodly, being armed with sword and bow, threaten with death the children of God; and this he does in order to meet the temptation which would otherwise overwhelm them. The promises of God do not have place in a time of quietness and peace, but in the midst of severe and terrible conflicts. And, therefore, David now teaches us that the righteous are not deprived of that peace of which he had spoken a little before, although the wicked should threaten them with instant death. The sentence ought to be explained in this way: Although the wicked draw their swords and bend their bows to destroy the righteous, yet all their efforts shall return upon their own heads, and shall tend to their own destruction. But it is necessary to notice the particular terms in which the miserable condition of the righteous is here described, until God at length vouchsafe to help them. First, they are called poor and needy; and, secondly, they are compared to sheep devoted to destruction, ³⁰³⁰     “De brebis destinees au sacrifice.” — Fr. because they have no power to withstand the violence of their enemies, but rather lie oppressed under their feet. Whence it follows, that a uniform state of enjoyment here is not promised to them in this psalm, but there is only set before them the hope of a blessed issue to their miseries and afflictions, in order to console them under them. But as it often happens that the wicked are hated and treated with severity for their iniquity, the Psalmist adds, that those who thus suffered were those who were of upright ways; meaning by this, that they were afflicted without cause. Formerly he described them as the upright in heart, by which he commended the inward purity of the heart; but now he commends uprightness in the conduct, and in fulfilling every duty towards our neighbor; and thus he shows not only that they are unjustly persecuted, because they have done no evil to their enemies, and have given them no cause of offense, but also, that though provoked by injuries, they nevertheless do not turn aside from the path of duty.

In the 15th verse, David is not speaking of the laughter of God, but is denouncing vengeance against the ungodly, just as we have already seen in the second psalm, at the fourth verse, that although God, by conniving at the wicked, has often suffered them for a time to run to every excess in mirth and rioting, yet he at length speaks to them in his anger to overthrow them. The amount of what is stated is, that the ungodly should prevail so little, that the sword which they had drawn should return into their own bowels, and that their bow should be broken in pieces.