Study

28 For Jehovah loveth judgement. This, it ought to be observed, is a confirmation of the doctrine contained in the preceding sentence; and it is here made to rest upon a higher principle, namely, that God takes pleasure in righteousness and truth. The argument indeed appears to be incomplete; but as David takes for granted — what ought to be deeply fixed in the hearts of all the faithful — that the world is directed by the providence of God, his conclusion is admirable. In the first place, then, it must be admitted that the condition of the human race is not under the direction of chance, but of the providence of God, and that the world is conducted and governed by his counsel: so that he regulates according to his pleasure the issue of all things, and controls them by his power; and, secondly, to this it must be added what David here states, that righteousness and truth are pleasing to God. Hence it follows, that all who lead an upright and blameless life among men shall be happy, because, enjoying the favor of God, every thing at length must in regard to them have a happy and successful result. But let us bear in mind, that the promise which is spoken of in this verse is to be understood in this sense, that while God has undertaken the preservation of the godly, it is not to cherish them continually in retirement and ease, but after he has for a time exercised them under the cross, at length to come to their help: for the language here employed, Jehovah forsaketh not his meek ones, is tacitly very emphatic. Those, therefore, who separate the exercise of patience from the favor which God bestows upon the godly in this life, misinterpret this psalm. On the contrary, lest any one should hastily and rashly pronounce judgment, the prophet entreats the faithful to suspend their judgment, until God manifest his displeasure after the death of the wicked, in inflicting punishment upon their posterity: The seed of the wicked shall be cut off This is of the same import as if he had again asserted, that although the judgements of God are not immediately executed upon the wicked and ungodly, yet they are not on that account anything the better of it, since the punishment justly due to them will extend to their children. If then the curse of God is not forthwith inflicted upon them, it need not surprise us if he delay for a time to manifest the favor which he bears towards the faithful.

29 The righteous shall inherit the earth The repetition of the same doctrine here is not superfluous, since it is so very difficult to impress it deeply upon our minds. For while all men seek after happiness, scarcely one in a hundred looks for it from God, but rather all, on the contrary, in making provision for themselves, provoke the vengeance of God, as it were deliberately, and strive to excel each other in doing so, so that some of them stain themselves with fraud and perjury, some indulge in robbery and extortion, some practice all sorts of cruelty, and others commit violence and outrage even with the sword and poison. Moreover, I have just now, and on several other occasions, stated the sense in which this everlasting habitation upon the earth, which is here promised to the righteous, is to be understood, namely, that although they are surrounded by the troubles and changes which occur in this world, yet God preserves them under his wings; and although there is nothing lasting or stable under heaven, yet he keeps them in safety as if they were sheltered in a secure haven. And, finally, they enjoy in addition to this that inward peace of mind which is better than a hundred lives, and which is therefore justly regarded as a privilege surpassing in value and importance all others.

30 The mouth of the righteous will speak wisdom As it is customary with hypocrites confidently to draw to their own advantage whatever the Spirit of God declares concerning the just and upright, David here gives a definition of the righteousness which God requires on the part of his children, and divides it into three principal parts — that their speech should be in sincerity and truth; that the law of God should reign in their heart; and that they should order their conversation aright. Some give a different exposition of the first part from what we have given: they say that the righteous serve as teachers and guides, by instructing others to live well, and leading them in the way; and, therefore, to speak wisdom, and to utter judgment, is, in their view, of the same import as to instruct others in holy doctrine, and to train them to the fear of God. I do not altogether disapprove of this exposition, but I fear it is too restricted. Wisdom and uprightness are here opposed as much to the profane and filthy language by which the wicked endeavor to blot out the name of God, as to cunning and fraud, and every species of stratagem and deceit; and also to the threats and terrors by which they endeavor to frighten the simple. ⁴³⁴³     “Par lesquelles ils taschent d’espouvanter les simples.” — Fr. The meaning therefore is, first, that the righteous speak honourably and reverently of the righteousness of God, that they may cherish in themselves and others, to a large extent, the knowledge and the fear of God; ⁴⁴⁴⁴     “En toutes les parties de la cognoissance et crainte de Dieu.” — Fr. secondly, that both in their own affairs and those of others, they approve, without disguise or deceit, of what is just and reasonable, and are not given to justify what is wrong under the color and varnish of sophistry; and, finally, that they never depart from the truth.

To this there is added integrity of heart: The law of the Lord is in his heart. This, though it should precede in point of order, is not improperly put in the second place here. For the Scriptures are not particular in observing an exact arrangement in the enumeration of virtues and vices. Besides, the source whence this integrity of heart proceeds is, that the Law of God has its seat in the heart; and it is it alone which prescribes the best rule of life, restrains all the depraved affections and lusts, and imbues the minds of men with the love of righteousness. No man will constantly and steadily devote himself to a life of uprightness, exert himself in behalf of others in preference to his own personal interests, renounce covetousness, subdue pride, and maintain a constant warfare with his own nature, unless he is endued with the fear of God. There next follows the third division, which relates to the external conduct: His steps shall not slide Some, indeed, think that this is a promise; but I have no doubt, that in this clause David still continues the definition of righteousness. The meaning therefore is, that although the children of God are tempted in a variety of ways to commit sin, and many things occur urging them to it, — and although men, for the most part, too, endeavor, as far as in them lies, by their maliciousness to turn them aside from the fear of God, — yet, because the Law of God rules and reigns in their hearts, they do not slide, but stand to their purpose with firm and determined resolution, or at least adhere to the right course.

32. and 33. The wicked watcheth the righteous, etc. David here illustrates more plainly the nature of the possession of the earth, of which he had spoken, namely, that God preserves his own people, though they are beset with enemies round about. And hence we are again taught, that the faithful are not promised in the preceding context a quiet state of life, and one free from all trouble and distress. If so, these two statements would be contradictory: first, that the faithful possessing an inheritance, enjoy repose and pleasure; and, secondly, that yet they are daily delivered as sheep out of the mouth of wolves. These two verses, however, contain this special ground of consolation, that the faithful, though surrounded by such a variety of dangers, shall notwithstanding escape, and be preserved in safety by the help of God. Accordingly, David here teaches them, that when they shall see their enemies lying in wait for them, and seeking by every means in their power to annoy them, they, on the contrary, ought to consider how deeply interested God is in the welfare of his own people, and how carefully he watches over them to preserve them in safety. David indeed confesses that the stratagems to which the wicked have recourse in seeking not only to deprive good men of their property, but even to take away their lives, are terrible in themselves, because they cruelly plot their destruction; but still he teaches us at the same time, that we ought to continue to preserve firm and undaunted courage, because God has promised that he will be our guardian and defender: Jehovah will not leave him in his hand This circumstance, however, ought to be considered, that God does not always grant us deliverance at the first, but often delays it till we seem to be even at the point of death. In the last clause of the verse, we are also admonished, that however carefully good men may guard against giving offense to any, and endeavor to secure the good-will of all, and shun debate and strife, yet they shall not be exempted from false accusations: Jehovah will not condemn them when they are judged David does not say that they shall receive the applause of the world, and that their virtues shall be celebrated in such praises as they deserve; but he exhorts them, when they shall be haled to judgment, and as it were overwhelmed with slander, so that they already resemble those who are condemned, to rest contented with the protection of God, who will at length manifest their innocence, and maintain it against the unrighteous judgments of men. If any one object, that, on the contrary, many of the children of God, after having been condemned, have suffered a cruel and bitter death, I answer, that their avenger nevertheless is in heaven. Christ was put to death in the most cruel form, and in circumstances of the deepest ignominy, but notwithstanding, as the prophet Isaiah says, Isaiah 53:8, “he was taken from that distress and condemnation;” and in the same manner God is still acting daily towards those who are his members. If it may still be objected, that David is here discoursing not of the life to come, but of the state of the godly in the present life, I must again repeat in answer to this, the explanation which I have given before, namely, that earthly blessings are at God’s disposal, and are regulated entirely according to his will; and hence it is that he never bestows them in an equal measure upon all, but according to his wisdom, and as he sees meet, sometimes withdrawing them either in whole or in part, and at other times displaying them to the view of all. Accordingly, it may happen, that the holy martyrs, after they have been condemned, may also be put to death, as if God had forsaken them; but this is only because it is better for themselves, and because they desire nothing more than to glorify God by their death. Yet he who permits the ungodly to exercise their cruelty, ceases not to be the assertor of the righteousness of his servants: for he openly shows before his angels, and before his whole Church, that he approves it, and declares that he will make inquisition for it; nay, more, raising them from the darkness in which they have been hid, he makes their ashes yield a sweet and pleasant odour. Finally, after the Lord has suffered them to be overwhelmed by reproach and violence, he will pronounce the judgment by which he will vindicate their righteous cause from wicked calumnies and false accusations.