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1 Not unto us, O Jehovah! It is not certain by whom, or at what time, this psalm was composed. (365) We learn from the first part of it, that the faithful betake themselves to God, in circumstances of extreme distress. They do not make known their desires in plain words, but indirectly hint at the nature of their request. They openly disclaim all merit, and all hope of obtaining deliverance otherwise than God’s doing it from a sole regard to his own glory, for these things are inseparably connected. Deserving, therefore, to meet with a repulse, they yet beseech God not to expose his name to the derision of the heathen. In their distress they desire to obtain consolation and support; but, finding nothing in themselves meritorious of God’s favor, they call upon him to grant their requests, that his glory may be maintained. This is a point to which we ought carefully to attend, that, altogether unworthy as we are of God’s regard, we may cherish the hope of being saved by him, from the respect that he has for the glory of his name, and from his having adopted us on condition of never forsaking us. It must, also be noticed, that their humility and modesty prevent them from openly complaining of their distresses, and that they do not begin with a request for their own deliverance, but for the glory of God. Suffused with shame by reason of their calamity, which, in itself, amounts to a kind of rejection, they durst not openly crave, at God’s hand, what they wished, but made their appeal indirectly, that, from a regard to his own glory, he would prove a father to sinners, who had no claim upon him whatever. And, as this formulary of prayer has once been delivered to the Church, let us also, in all our approaches unto God, remember to lay aside all self-righteousness, and to place our hopes entirely on his free favor. Moreover, when we pray for help, we ought to have the glory of God in view, in the deliverance which we obtain. And it is most likely they adopted this form of prayer, being led to do so by the promise. For, during the captivity, God had said, “Not for your sake, but for mine own sake will I do this,” Isaiah 48:11. When all other hopes fail, they acknowledge this to be their only refuge. The repetition of it is an evidence how conscious they were of their own demerit, so that, if their prayers should happen to be rejected a hundred times, they could not, in their own name, prefer any charge against him.
(365) “As the former psalm ended abruptly, and this is connected with it by the Septuagint, Vulgate, Syriac, Arabic, Æthiopic, with nineteen MSS.; and as the following ejaculations so naturally arise from the consideration of the wonderful works of Jehovah just before recited, Lorinus’s opinion, that it is only a continuation of the former, is not improbable. Patrick refers it to 2 Chronicles 20:2. Some suppose it to be written by Moses at the Red Sea. Others, by David in the beginning of his reign. Others, by Mordecai and Esther. Others, by the three children in the fiery furnace. Perhaps by Hezekiah, or some one in the Babylonish captivity. — See Psalms 114:1.” — Dimoch. “There is nothing certain,” observes Walford, “to be concluded respecting the author of this psalm, or the occasion on which it was written. It is conjectured, however, to belong to the time of Hezekiah, and to have been composed in celebration of the very extraordinary deliverance which was afforded to that pious prince, and to his people, from the blasphemies and arrogance of Sennacherib, the king of Assyria, 2 Chronicles 32:0; Isaiah 37:37. Whether this conjecture be agreeable to the truth, we are unable to say, though a considerable probability that it is so, arises from the language of the psalm itself.”
2 Why should the heathen say, Where is now their God? They here express how God would maintain his glory in the preservation of the Church, which, if he permitted to be destroyed, would expose his name to the impious reproaches of the heathen, who would blaspheme the God of Israel, as being destitute of power, because he forsook his servants in the time of need. This is not done from the persuasion that God requires any such representation, but rather that the faithful may direct their thoughts back to that holy zeal contained in the words to which we have formerly adverted, “The railings of those that railed against thee have fallen upon me,” Psalms 69:10. And this is the reason for not having recourse to rhetorical embellishment, to move him to put forth his power to preserve the Church; they simply protest that their anxiety for their own safety does not prevent them from valuing the glory of God, even as it is worthy of being more highly valued. They go on to show how the glory of God was connected with their deliverance, by declaring that he was the Author of the covenant, which the ungodly had boasted was abolished and disannulled; and who, consequently, had declared that the grace of God was frustrated, and that his promises were vain. This is the ground on which they remind him of his favor and faithfulness, both of which were liable to mischievous calumnies, should he disappoint the hopes of his people, to whom he was bound by an everlasting covenant; and upon whom, in the exercise of his gratuitous mercy, he had bestowed the privilege of adoption. And as God, in making us also partakers of his Gospel, has condescended to graft us into the body of his Son, we ought to make a public acknowledgement of the same.
3 Surely our God is in heaven. (366) The faithful, with holy boldness, encourage themselves the more to prayer. Our prayers, we know, are worthless when we are agitated with doubts. Had that blasphemy penetrated their hearts, it would have inflicted a mortal wound. And hence they very opportunely guard against it, by discontinuing the train of their supplications. By-and-bye we shall consider the second clause of this verse in its proper place, where they scoff at the idols, and lewd superstitions of the heathen. But, at present, every word in this clause demands our careful inspection. When they place God in heaven, they do not confine him to a certain locality, nor set limits to his infinite essence; but they deny the limitation of his power, its being shut up to human instrumentality only, or its being subject to fate or fortune. In short, they put the universe under his control; and, being superior to every obstruction, he does freely every thing that may seem good to him. This truth is still more plainly asserted in the subsequent clause, He hath done whatsoever pleased him. God, then, may be said to dwell in heaven, as the world is subject to his will, and nothing can prevent him from accomplishing his purpose.
That God can do whatsoever he pleaseth is a doctrine of great importance, provided it be truly and legitimately applied. This caution is necessary, because curious and forward persons, as is usual with them, take the liberty of abusing a sound doctrine by producing it in defense of their frantic reveries. And in this matter we daily witness too much of the wildness of human ingenuity. This mystery, which ought to command our admiration and awe, is by many shamelessly and irreverently made a topic of idle talk. If we would derive advantage from this doctrine, we must attend to the import of God’s doing whatsoever he pleaseth in heaven and on the earth. And, first, God has all power for the preservation of his Church, and for providing for her welfare; and, secondly, all creatures are under his control, and therefore nothing can prevent him from accomplishing all his purposes. However much, then, the faithful may find themselves cut off from all means of subsistence and safety, they ought nevertheless to take courage from the fact, that God is not only superior to all impediments, but that he can render them subservient to the advancement of his own designs. This, too, must also be borne in mind, that all events are the result of God’s appointment alone, and that nothing happens by chance. This much it was proper to premise respecting the use of this doctrine, that we may be prevented from forming unworthy conceptions of the glory of God, as men of wild imaginations are wont to do. Adopting this principle, we ought not to be ashamed frankly to acknowledge that God, by his eternal counsel, manages all things in such a manner, that nothing can be done but by his will and appointment.
From this passage Augustine very properly and ingeniously shows, that those events which appear to us unreasonable not only occur simply by the permission of God, but also by his will and decree. For if our God doeth whatsoever pleaseth him, why should he permit that to be done which he does not wish? Why does he not restrain the devil and all the wicked who set themselves in opposition to him? If he be regarded as occupying an intermediate position between doing and suffering, so as to tolerate what he does not wish, then, according to the fancy of the Epicureans, he will remain unconcerned in the heavens. But if we admit that God is invested with prescience, that he superintends and governs the world which he has made, and that he does not overlook any part of it, it must follow that every thing which takes place is done according to his will. Those who speak as if this would be to render God the author of evil are perverse disputants. Filthy dogs though they be, yet they will not, by their barking, be able to substantiate a charge of lying against the prophet, or to take the government of the world out of God’s hand. If nothing occurs unless by the counsel and determination of God, he apparently does not disallow sin; he has, however, secret and to us unknown causes why he permits that which perverse men do, and yet this is not done because he approves of their wicked inclinations. It was the will of God that Jerusalem should be destroyed, the Chaldeans also wished the same thing, but after a different manner; and though he frequently calls the Babylonians his stipendiary soldiers, and says that they were stirred up by him, (Isaiah 5:26;) and farther, that they were the sword of his own hand, yet we would not therefore call them his allies, inasmuch as their object was very different. In the destruction of Jerusalem God’s justice would be displayed, while the Chaldeans would be justly censured for their lust, covetousness, and cruelty. Hence, whatever takes place in the world is according to the will of God, and yet it is not his will that any evil should be done. For however incomprehensible his counsel may be to us, still it is always based upon the best of reasons. Satisfied with his will alone, so as to be fully persuaded, that, notwithstanding the great depth of his judgments, (Psalms 36:6) they are characterized by the most consummate rectitude; this ignorance will be far more learned than all the acumen of those who presume to make their own capacity the standard by which to measure his works. On the other hand, it is deserving of notice, that if God does whatsoever he pleases, then it is not his pleasure to do that which is not done. The knowledge of this truth is of great importance, because it frequently happens, when God winks and holds his peace at the afflictions of the Church, that we ask why he permits her to languish, since it is in his power to render her assistance. Avarice, fraud, perfidy, cruelty, ambition, pride, sensuality, drunkenness, and, in short, every species of corruption in these times is rampant in the world, all which would instantly cease did it seem good to God to apply the remedy. Wherefore, if he at any time appears to us to be asleep, or has not the means of succoring us, let this tend to make us wait patiently, and to teach us that it is not his pleasure to act so speedily the part of our deliverer, because he knows that delay and procrastination are profitable to us; it being his will to wink at and tolerate for a while what assuredly, were it his pleasure, he could instantly rectify.
(366) “ Our God, says he, is in heaven, as much as to say, that yours are not. The verse may be also regarded as a response to the question of the heathen, Where is now their God ? Such a response was calculated to fortify the minds of the pious worshippers of Jehovah, against the ridicule which was heaped upon them by their idolatrous neighbors.” — Phillips.
4 Their idols This contrast is introduced for the purpose of confirming the faith of the godly, by which they repose upon God alone; because, excepting him, all that the minds of men imagine of divinity is the invention of folly and delusion. To know the error and the madness of the world certainly contributes in no small degree to the confirmation of true godliness; while, on the other hand, a God is presented to us, whom we know assuredly to be the maker of heaven and earth, and whom we are to worship, not without reason or at random. The more effectually to silence the arrogance of the ungodly, who proudly presume to set at nought God and his chosen people, he contemptuously ridicules their false gods, first calling them idols, that is to say, things of nought, and, next, showing from their being formed of inanimate materials, that they are destitute of life and feeling. For can there be anything more absurd than to expect assistance from them, since neither the materials of which they are formed, nor the form which is given to them by the hand of men, possess the smallest portion of divinity so as to command respect for them? At the same time, the prophet tacitly indicates that the value of the material does not invest the idols with more excellence so that they deserve to be more highly esteemed. Hence the passage may be translated adversatively, thus, Though they are of gold and silver, yet they are not gods, because they are the work of men’s hands. Had it been his intention merely to depreciate the substance of which they were composed, he would rather have called them wood and stone, but at present he speaks only of gold and silver. In the meantime, the prophet reminds us that nothing is more unbecoming than for men to say that they can impart either essence, or form, or honor to a god, since they themselves are dependent upon another for that life which will soon disappear. From this it follows, that the heathen vainly boast of receiving help from gods of their own devising. Whence does idolatry take its origin but from the imaginations of men? Having abundance of materials supplied to their hand, they can make of their gold or silver, not only a goblet or some other kind of vessel, but also vessels for meaner purposes, but they prefer making a god. And what can be more absurd than to convert a lifeless mass into some new deity? Besides, the prophet satirically adds, that while the heathen fashion members for their idols, they cannot enable them to move or use them. It is on this account that the faithful experience their privilege to be the more valuable, in that the only true God is on their side, and because they are well assured that all the heathen vainly boast of the aid which they expect from their idols, which are nothing but shadows.
This is a doctrine, however, which ought to receive a greater latitude of meaning; for from it we learn, generally, that it is foolish to seek God under outward images, which have no resemblance or relation to his celestial glory. To this principle we must still adhere, otherwise it would be easy for the heathen to complain that they were unjustly condemned, because, though they make for themselves idols upon earth, they yet were persuaded that God is in heaven. They did not imagine that Jupiter was either composed of stone, or of gold, or of earth, but that he was merely represented under these similitudes. Whence originated this form of address common among the ancient Romans, “To make supplication before the gods,” but because they believed the images to be, as it were, the representations of the gods? (368) The Sicilians, says Cicero, have no gods before whom they can present their supplications. He would not have spoken in this barbarous style, had the notion not been prevalent, that the figures of the heavenly deities were represented to them in brass, or silver, or in marble; (369) and cherishing the notion, that in approaching these images the gods were nearer to them, the prophet justly exposes this ridiculous fancy, that they would enclose the Deity within corruptible representations, since nothing is more foreign to the nature of God than to dwell under stone, or a piece of marble, or wood, and stock of a tree, or brass, or silver. (370) For this reason, the prophet Habakkuk designates that gross mode of worshipping God, the school of falsehood. (Habakkuk 2:18.) Moreover, the scornful manner in which he speaks of their gods deserves to be noticed, they have a mouth, but they do not speak; for why do we betake ourselves to God, but from the conviction that we are dependent upon him for life; that our safety is in him, and that the abundance of good, and the power to help us, are with him? As these images are senseless and motionless, what can be more absurd than to ask from them that of which they themselves are destitute?
(368) “ Car que vouloit dire ceste facon de parler dont usoyent les anciens Romains, faire oraison deuant les dieux sinon qu’ils estimoyent que les idoles estoyent comme les representations des dieux ?” — Fr.
(369) But though these images might, at first, be intended merely to bring the real Deity before the senses, and thus to impress the mind the more deeply with sentiments of awe and devotion, yet in process of time they began to be considered, especially by the ignorant multitude, as being really gods.
(370) The heathen not only considered their idols or images as representing their gods, but believed that, when consecrated by their priests, they were thereby animated by the gods whom they represented, and hence were worshipped as such. “Augustine ( De Civitate Dei , B. 8, c. 23) tells us of the theology of the heathen, received from Trismegistus, that statues were the bodies of their gods, which, by some magical ceremonies, or θεουργίαι, were forced to join themselves as souls, and so animate and enliven those dead organs, to assume and inhabit them. And so Proclus ( De Sacrif et Mag .) mentions it as the common opinion of the Gentiles, that the ‘gods were, by their favor and help, present in their images;’ and, therefore, the Tyrians, fearing that Apollo would forsake them, bound his image with golden chains, supposing then the god could not depart from them. The like did the Athenians imagine when they clipped the wings of the image of Victory; and the Sicilians, in Cicero, ( De Divin .) who complain that they had no gods in their island, because Verres, Praetor in Sicily, had taken away all their statues. And so we know Laban, when he had lost his Teraphim, tells Jacob, (Genesis 31:30,) ‘that he had stolen his gods;’ and so of the golden calf, after the feasts of consecration, proclamation is made before it, ‘These be thy gods, O Israel!’ But this of the animation and inspiriting of images, by their rites of consecration, being but a deception and fiction of their priests, the Psalmist here discovers it, and assures all men that they are as inanimate and senseless after the consecration as before; base silver and gold, with images of mouths and ears, etc., but without any power to use any of them, and, consequently, most unable to hear or help their votaries.” — Hammond
8 They who make them shall be like unto them. Many are of opinion that this is an imprecation, and hence translate the future tense in the optative mood, may they become like unto them But it will be equally appropriate to regard it as the language of ridicule, as if the prophet should affirm that the idolaters are equally stupid with the stocks and stones themselves. And he deservedly severely reprehends men naturally endued with understanding, because they divest themselves of reason and judgment, and even of common sense. For those who ask life from things which are lifeless, do they not endeavor to the utmost of their power to extinguish all the light of reason? In a word, were they possessed of a particle of common sense, they would not attribute the properties of deity to the works of their own hands, to which they could impart no sensation or motion. And surely this consideration alone should suffice to remove the plea of ignorance, their making false gods for themselves in opposition to the plain dictates of natural reason. As the legitimate effect of this, they are willfully blind, envelop themselves in darkness, and become stupid; and this renders them altogether inexcusable, so that they cannot pretend that their error is the result of pious zeal. And I have no doubt that it was the prophet’s intention to remove every cause and color of ignorance, inasmuch as mankind spontaneously become stupid.
Whosoever trusteth in them. The reason why God holds images so much in abhorrence appears very plainly from this, that he cannot endure that the worship due to himself should be taken from him and given to them. That the world should acknowledge him to be the sole author of salvation, and should ask for and expect from him alone all that is needed, is an honor which peculiarly belongs to him. And, therefore, as often as confidence is reposed in any other than in himself, he is deprived of the worship which is due to him, and his majesty is, as it were, annihilated. The prophet inveighs against this profanity, even as in many passages the indignation of God is compared to jealousy, when he beholds idols and false gods receiving the homage of which he has been deprived, (Exodus 34:14; Deuteronomy 5:9) If a man carve an image of marble, wood, or brass, or if he cast one of gold or silver, this of itself would not be so detestable a thing; but when men attempt to attach God to their inventions, and to make him, as it were, descend from heaven, then a pure fiction is substituted in his place. It is very true that God’s glory is instantly counterfeited when it is invested with a corruptible form; (“To whom hast thou likened me?” he exclaims by Isaiah 40:25, and Isaiah 46:5, and the Scripture abounds with such texts;) nevertheless, he is doubly injured when his truth, and grace, and power, are imagined to be concentrated in idols. To make idols, and then to confide in them, are things which are almost inseparable. Else whence is it that the world so strongly desires gods of stone, or of wood, or of clay, or of any earthly material, were it not that they believe that God is far from them, until they hold him fixed to them by some bond? Averse to seek God in a spiritual manner, they therefore pull him down from his throne, and place him under inanimate things. Thus it comes to pass, that they address their supplications to images, because they imagine that in them God’s ears, and also his eyes and hands, are near to them. I have observed that these two vices can hardly be severed, namely, that those who, in forging idols, change the truth of God into a lie, must also ascribe something of divinity to them. When the prophet says that unbelievers put their trust in idols, his design, as I formerly noticed, was to condemn this as the chief and most detestable piece of profanity.
9 O Israel! trust thou in Jehovah The prophet again resumes the doctrinal point, that the genuine worshippers of God have no cause to fear that he will forsake or frustrate them in the time of need; because he is as much disposed to provide for their safety as he is furnished with power to do it. He proceeds, in the first place, to exhort all the Israelites generally to place their confidence in God; and, secondly, he addresses the house of Aaron in particular; and, thirdly, he sets down all who fear God. For this arrangement there was good cause. God had adopted indiscriminately all the people, to whom also his grace was offered, so that they were bound in common to place their hope in him. In accordance with this Paul says, that the twelve tribes of Israel wait for the promised deliverance, (Acts 26:7) The prophet, therefore, with great propriety first addresses Israel at large. But having in a peculiar manner set apart the Levites for himself, and more especially the priests of the house of Aaron, to take the precedence, and to preside over ecclesiastical matters, he demands more from them than from the common people; not that salvation was promised specially to them, but because it was proper that they who had the exclusive privilege of entering the sanctuary should point out the way to others. As if the prophet had said, Ye sons of Aaron, whom God hath chosen to be the teachers of religion to his people, be ye to others an example of faith, seeing that he hath so highly honored you in permitting you to enter his sanctuary.
11. Ye who fear Jehovah! He does not speak of strangers, as some erroneously suppose, as if this were a prediction respecting the calling of the Gentiles. Connecting them with the children of Israel and with the sons of Aaron, they are of opinion that he refers to the heathens and to the uncircumcised who were not yet gathered into the sheepfold. By parity of reason one might infer, that the priests are not of the seed of Abraham, because they are separately mentioned. It is more probable that there is in these words a tacit correction of what he had said before, by which he makes a distinction between the genuine worshippers of God and those hypocrites who were the degenerate sons of Abraham. Not a few of the seed of Abraham according to the flesh having departed from the faith of their father, the prophet here restricts the promise to those who, having received it by faith, were worshipping God in purity. We now perceive the reason for his first addressing the Israelites, next the house of Aaron, and then the fearers of Jehovah It is as if a person in our times were to point his exhortation first to the whole body of the Church, and then come more particularly to the ministers and teachers, who ought to be ensamples to others. And as many falsely pique themselves upon the mere name of being connected with the Church, and hence deserve not to be classed with God’s true followers, he expressly mentions the genuine and not the counterfeit worshippers of God.
12 Jehovah hath remembered us Many render the term bless in the past tense, he has blessed, it being the design of the prophet, according to them, to propose the past experience of God’s kindness as an encouragement to cherish good hope for the future: “We have already, from long experience, been taught how valuable the favor of our God is, because from this source alone have flowed our prosperity, our abundance, and our stability.” He assumes the principle, the truth of which ought to be admitted by all, that we neither enjoy prosperity nor happiness further than it pleases God to bless us. As often as the Israelites were rescued from manifold dangers, or succored in time of need, or treated in a friendly manner, so many palpable proofs had they of the loving-kindness of God towards them. As, however, there is no just cause to urge us to change the verb from the future into the past tense, it is quite in unison with the scope of the passage, if we say that the same blessing is here promised to the faithful which they have formerly realized. Thus the meaning will be, that God, mindful of his covenant, has hitherto been attentive to us; therefore, as he has begun to favor us, he will continue to do so for ever. In pronouncing these blessings, he observes the same order as above, assigning to the children of Aaron a superior place in God’s benediction, excluding from it those among the Israelites who were hypocrites.
He says, both the small with the great, by which circumstance he magnifies God’s paternal regard the more, showing that he does not overlook even the meanest and most despised, provided they cordially invoke his aid. Now, as there is no acceptance of persons before God, our low and abject condition ought to be no obstruction to our drawing near to him, since he so kindly invites to approach him those who appear to be held in no reputation. Moreover, the repetition of the word bless is intended to mark the uninterrupted stream of his loving-kindness. Should any prefer the past tense, he has blessed, the meaning will be, that the favor of God towards his people has continued for a long period, which ought to be a sure evidence of the perpetuity of his fatherly regard. This interpretation is strengthened by the subsequent verse, in which he says, that God would multiply the benefits which he had up to that time conferred upon them. For God’s liberality is an inexhaustible fountain, which will never cease to flow so long as its progress is not impeded by the ingratitude of men. And hence it will be continued to their posterity, because God manifests the grace and the fruit of his adoption even to a thousand generations.
15. Ye are blessed of Jehovah In the preceding verse the prophet had given them the hope of uninterrupted happiness, arising from God’s infinite resources never failing, however liberally and largely he bestows, and from his never ceasing to enrich those whom he hath admitted as sharers of his bounty. In confirmation of this doctrine, he declares that the children of Abraham were separated from other nations; so that, relying upon this privilege, they might unhesitatingly and unreservedly surrender themselves to a father so benignant and bountiful. And as the flesh, in consequence of its stupidity, cannot perceive the power of God, the understanding of which preserves us in a state of peace and security under his protection, the prophet, in designating him the maker of heaven and earth, reminds us that there is no ground to fear that he is unable to defend us; for, having created the heaven and the earth, he does not now remain unconcerned in heaven, but all creation is under his sovereign control.
16 The heavens, the heavens are Jehovah’s In this passage the prophet extols the bounty of God, and his paternal regard for the human race, in that, though he stood in need of nothing himself, he yet created the world, with all its fullness, for their use. How comes it to pass that the earth is every where covered with such a great variety of good things, meeting our eye in all directions, unless that God, as a provident father of a family, had designed to make provision for our wants? In proportion, therefore, to the comforts which we here enjoy, are the tokens of his fatherly care. This is the prophet’s meaning, which I am astonished is so little attended to by the most of interpreters. The amount is, that God, satisfied with his own glory, has enriched the earth with abundance of good things, that mankind may not lack any thing. At the same time he demonstrates, that, as God has his dwelling-place in the heavens, he must be independent of all worldly riches; for, assuredly, neither wine, nor corn, nor any thing requisite for the support of the present life is produced there. Consequently, God has every resource in himself. To this circumstance the repetition of the, term heavens refers, The heavens, the heavens are enough for God; and as he is superior to all aid, he is to himself instead of a hundred worlds. It remains, therefore, as another consequence from this, that all the riches with which the world abounds proclaim aloud what a beneficent father God is to mankind. It is indeed surprising that there should be no relish for this doctrine, considering that the Holy Spirit spoke of the inestimable goodness of God. Under the papacy, they chanted this psalm in their churches, and they continue the practice still; but is there one among a hundred of them who reflects that God, in bestowing all good things upon us, reserves nothing for himself, except a grateful acknowledgment of them? And not only in this matter does the ingratitude of the world appear, but the wicked wretches have conducted themselves most vilely, in open and infamous blasphemy; perverting this verse, and making a jest of it, saying that God remains unconcerned in heaven, and pays no regard to the affairs of men. The prophet here expressly declares that the world is employed by God, for the sole purpose of testifying his paternal solicitude towards mankind; and yet these swine and dogs have made these words a laughing-stock, as if God, by reason of his vast distance from men, totally disregarded them. And here I am induced to relate a memorable story. While we were supping in a certain inn, and speaking of the hope of the heavenly life, a profane despiser of God happening to be present, treated our discourse with derision, and now and then mockingly exclaimed, “The heaven of heavens is the Lord’s.” Instantly afterwards he was seized with dreadful pain, and began to vociferate, “O God! O God!” and, having a powerful voice, he filled the whole apartment with his cries. Then I, who had felt indignant at his conduct, proceeded, in my own way, to tell him warmly, that now at least he perceived that they who mocked God were not permitted to escape with impunity. One of the guests, an honest and pious man, yet alive, but withal facetious, employed the occasion thus, “Do you invoke God? Have you forgotten your philosophy? Why do you not permit him to remain at ease in his own heaven?” And as often as the one bawled out, “O God!” the other, mocking him, retorted, “Where is now thy Coelum coeli Domino? ” At that time his pain indeed was mitigated; nevertheless, the remainder of his life was spent in impunity.
17 O God! the dead shall not praise thee In these words the prophet goes on to beseech God to show himself propitious towards his Church, were there no other object to be gained than the preventing mankind from being utterly cut off, and the preserving a people, not only to enjoy his kindness, but also to invoke and praise his name. After celebrating God’s peculiar favor towards the Israelites, and the beneficence which he displayed towards mankind at large, he has recourse to the mercy of God for the pardoning of the sins of his people. And he proceeds on this footing, that though the heathen nations revel amidst the profuseness of God’s bounty, yet the seed of Abraham alone are set apart to celebrate his praises. “Lord, if thou shouldst allow us to perish, what would be the result, but that thy name would become extinct, and would be entombed with us?” From his appearing to deprive the dead of all sensibility, a question occurs: If souls, after they have departed from their corporeal prison, still survive? It is certain that they are then more vigorous and active, and; therefore, it must inevitably follow that God is also praised by the dead. Moreover, in appointing mankind their abode upon earth, he so disconnects them with God, that he leaves them a life such as they enjoy in common with the brutal tribes. For the earth was not given exclusively to men, but also to oxen, swine, dogs, lions, and bears, and what is more, to every sort of reptile and insect. For there is not a fly, nor a creeping thing, however mean, which the earth does not supply with an abode. (372) The solution of the first question is easy. Men were so situated on the earth that they might, as it were, with one voice celebrate the praises of God. And it was to this concord that the prophet in this place referred, as does also the Scripture in many other passages.“
I shall not die, but live, and declare the words of the Lord,” (Psalms 118:0 : 17).
The good king Hezekiah also, said,“
The living, the living, he shall praise thee,” (Isaiah 38:19).
Jonah, too, when cast out of the belly of the fish, said,“
I will offer sacrifices, and I will pay my vows unto the Lord,” (Jonah 2:10.) (373)
In short, the prophet very justly excludes the dead from taking any part in the celebration of God’s praises; for among them there is no communion and fellowship qualifying them for mutually sounding forth his praises: the proclaiming of his glory on the earth being the very end of our existence. The reply to the second inquiry is this: The prophet says that the earth was given to mankind, that they might employ themselves in God’s service, until they be put in possession of everlasting felicity. True, indeed, the abundance of the earth belongs also to the brutal tribes; but the Holy Spirit declares that all things were created principally for the use of men, that they might thereby recognize God as their father. In fine, the prophet concludes that the whole course of nature would be subverted, unless God saved his Church. The creation of the world would serve no good purpose, if there were no people to call upon God. Hence he infers that there will always be some left alive upon the earth. And he not only promises that the Church shall be preserved, but also calls upon all who are thus preserved to offer a tribute of gratitude to their deliverer; and, moreover, he engages in their name to set forth the praises of God. He does not speak merely of the persons who belong to one age, but of the whole body of the Church which God upholds from one generation after another, that he may never leave himself without some to testify and declare his justice, goodness, and mercy.
(372) “ Nulla enim musca est, nullus pediculus cui domicilium non praebeat terra.” — Lat.
(373) Thus the present text of Scripture, and others of a similar kind, as Psalms 6:6; and Isaiah 38:18, are not to be understood as implying that the Hebrews of those times had no idea of a future state of existence beyond death and the grave. Such an interpretation would be at variance with many passages of the Old Testament, as Psalms 16:10; Proverbs 14:32; Ecclesiastes 8:11; with the most explicit declarations of the New, as to the possession of this knowledge by the ancient Hebrews, Hebrews 11:0; Luke 20:37; and with what might reasonably be supposed of persons who were favored with a supernatural revelation, and who enjoyed special intercourse with God, but who, had they been ignorant of a future state, knew less on this subject than Pagan writers, many of whom anticipated such a state in which virtue would receive its appropriate reward. In such passages the sensible appearances occasioned by death, and these alone, are represented. As to the eye of sense, nothing appears in the victim of death but inactivity, silence, decay, and corruption, the sacred writers seize upon these concomitants of that solemn and affecting event to add to the force of the argument which they are prosecuting.
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Calvin, John. "Commentary on Psalms 115". "Calvin's Commentary on the Bible". https://www.studylight.org/
Eve of Ascension