by John Calvin
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THE BOOK OF PSALMS
BY
JOHN CALVIN
Translated From The Original Latin, And Collated With The Author’s French Version,
BY THE REV. JAMES ANDERSON
VOLUME FIRST
INTRODUCTORY NOTICE
THE BOOK OF PSALMS, viewed merely as a poetical composition, has very high claims on our attention. Men of the most refined and cultivated taste have often been attracted to the study of it from the poetical beauties with which it abounds, and have admitted, in this respect, the superiority of its claims. The greatest of our English poets fa1 thus speaks of these sacred songs:“Not in their divine argument alone, but in the very critical art of composition, they may be easily made appear over all the kinds of lyric poesy to be incomparable.” Another elegant scholar fa2 speaking on the same subject, says, “In lyric flow and fire, in crushing force and majesty, that seems still to echo the awful sounds once heard beneath the thunder clouds of Sinai, the poetry of the ancient Scriptures is the most superb that ever burned within the breast of man.”
But the intrinsic excellence of this Book gives it still higher claims on our attention. written under the influence of the Spirit of inspiration, its subject-matter is worthy of its celestial origin. In general, it contains details of the national history of the Jewish people, records of particular portions of the life and experience of individuals, and predictions of future events. Each of these heads embraces a wide field, and they include illustrations of every religions truth which it is necessary for us to know, exemplifications of every devout feeling which it is our duty to cherish, and examples of every spiritual conflict which it is possible for us to experience. We meet with many disclosures of the greatness, majesty, and perfections of the only true God; his government of the world; and his special care over his chosen people. We meet with the varied exercises of the regenerated soul, and behold it at one time offering up fervent supplications to the Hearer of prayer, at another celebrating his perfections and works; at one time giving utterance to the ardent breathings of love to God, and trust in him, at another struggling with unbelief and corruption; at one time mourning under the divine chastisement on account of sin, at another rejoicing in a sense of forgiving mercy, and enjoying the peace which passeth all understanding. We have presented to us many wonderful predictions concerning the Messiah, his humiliation, sufferings, death, resurrection, and ascension to his Fatherright hand; his work in heaven as the intercessor of his people, and his authority as universal King; the effusion of the influences of the Holy Spirit, and the conversion of all nations to the faith of the Gospel. In short, we have unfolded to our view the final judgment, the gathering of all the righteous to God, and the eternal exclusion of the wicked from happiness and from hope.
These and similar topics which are set forth in the noblest strains of poetry, and in a diction whose magnificence and sublimity correspond to the importance and grandeur of the sentiments, constitute the materials of this Book; and while they afford an incontestable proof that it Is inspired, that it does not consist of the creations of mere human genius, but is an emanation from heaven, they show that its character and tendency are altogether different from the character and tendency of the most admired poetry, which the genius of heathen nations has ever produced. It ministers to no depraved passion; it fosters no fictitious virtue; it disdains to offer its delicious incense at the shrine of degrading superstition. It teaches the most exalted piety, and the purest morality. It tends only to refine and exalt the nature of man, to elevate the soul to God, and inspire it with the admiration and love of his character, to curb the passions, purify the affections, and excite to the cultivation of whatsoever things are true, honest, just, pure, lovely, and of good report. It has guided the saint in doubt and difficulty; it has nerved him for self-denial and suffering; it has imparted support and comfort to him in the hour of death. This Book has accordingly been highly appreciated by the best of men in every age, and they have labored to find expressions in which to set forth its excellence. Athanasius styles it, “An epitome of the whole Scriptures;” Basil, “A compendium of all theology;” Luther, “A little Bible, and the summary of the Old Testament;” Melancthon, “The most elegant work extant in the world;” and for Calvin’s estimate of its value we refer to the excellent preface with which he introduces this department of his labors to the attention of the reader.
CALVIN’S COMMENTARY ON THE PSALMS, a new Translation of which is now in course of being presented to the English reader, is distinguished by many of the excellencies which have acquired for his Commentaries on other parts of Scripture so great reputation. In this, as in his other Commentaries, his first and great object is to ascertain the mind of the Holy Spirit. To ascertain this, he proceeds on the principle laid down by Melancthon, “that Scripture cannot be understood theologically, unless it be first understood grammatically.” Before his time the mystical and allegorical method of explaining the Scriptures was very prevalent; according to which, the interpreter, dwelling very little or not at all upon the literal sense, sought for hidden and allegorical meanings. But rejecting this mode of interpretation, which contributed little to the right understanding of the word of God, and according to which the meaning was made to depend entirely upon the fancy of the interpreter, Calvin set himself to the investigation of the grammatical and literal sense, by a careful examination of the Hebrew test, and by a diligent attention to the drift and intention of the writer’s discourse.
This principle of interpretation cannot be too highly commended. It should first engage the attention of the commentator; and when it is neglected, the fundamental principle of sacred criticism is violated. Calvin was deeply alive to its importance. His only defect lies in his acting upon it too exclusively. Many of the Psalms, in addition to the literal meaning, have a prophetical, evangelical, and spiritual sense. While referring primarily to David and the nation of Israel, they have, at the same time, a reference to Christ and the New Testament Church, founded on the fact that the former were typical of the latter. Calvin, indeed, explains some of the Psalms on this principle. But he applies the principle less frequently than he might have done, without contravening the canons of sound hermeneutics. His great aversion to the mystical method of interpretation, and to the absurd and extravagant lengths to which it was carried by the Fathers, perhaps made him err on the other extreme of confining his attention too much to the literal meanings and directing his attention too little to the prophetical and spiritual character of the Book, and to the reference which it has to Christ and the Church. In consequence of this, his expositions have less unction, and contain less of rich evangelical sentiment, than would otherwise have distinguished them. There are, however, two principles of evangelical truth which he is at pains to inculcates whenever a fit opportunity presents itself —the doctrine of justification by faith in Christ without the works of the Law; and the necessity of personal holiness in order to salvation.
Another excellence of this commentary is its practical character. The author does not confine himself to the dry and lifeless detail of mere grammatical praxis, as if he had been commenting on a Greek or Roman classic. He turns all his explanations to practical account, and thus his work exhibits a happy combination of critical and philological remark with practical exposition.
Here, again, we find displayed the sound and penetrating judgment for which CALVIN has been universally admired. This is manifest in the judicious selection which he makes from amongst a variety of interpretations of that which is evidently the true one, or which appears to be the most probable. Sometimes he pronounces a certain interpretation to be meagre and unsatisfactory. At other times, he simply states hit preference of one interpretation to another, when, after careful examinations it appeared to him to have the balance of arguments in its favor; without, however, expressing any decided opposition to the other, when the view which he preferred to it was supported only bit a slight preponderance of evidence. At other times, he does not decide between different interpretations, showing that with respect to certain words and expressions he had not come to a fixed opinion. In all these instances, fa3 he generally shows much penetration and judgment. He is, no doubt, sometimes mistaken in his interpretation of particular passages. But when it is considered that the Scriptures had long been a sealed book, and that his helps were few and imperfect compared with those which we now possess, the wonder is, that he should have succeeded so well in bringing out their true meaning. This was chiefly owing to vigor and acuteness of intellects combined with a sound and discriminating judgment. These, indeed, were the mental qualities by which he was peculiarly distinguished. We meet with no flashes of poetry, no brilliant coruscation of fancy, giving evidence of a powerful imagination. The eloquent passages which occur are the eloquence of reason, not the bursts of imagination. But his strength of thought, the vigor and perspicacity of his intellect, the extraordinary power of his judgment, command our willing admiration.
Since this COMMENTARY was first published, a great number of Translations of The Psalms, as well as numerous critical and explanatory works upon them, have made their appearance, while much new light has been thrown upon many passages from more extensive philological research, from an attention to the parallelism of Hebrew poetry, fa4 and from the fuller information which we now possess, by the discoveries of modern travelers, of the natural history, customs, and mannered of the East, to which frequent allusion is made in The Psalms. But such id the acuteness of judgment, and success in discovering the mind of the Spirit which distinguish these prelections, that they are not superseded by any modern Commentary on the same subject:and though it is nearly three centuries since they were written, there are few separate works on The Psalms from which the student of the present day, who wishes critically to examine them, will derive more important assistance.
Nor is Calvin’s impartiality and integrity as an interpreter less apparent in this Work than his judgment. It being his first and leading object to ascertain the mind of the Holy Spirit, he came to the Word of God not for the purpose of finding arguments to establish some preconceived opinion or theory, but in the humble character of a learner, and we never find him perverting or twisting a passage to support even those doctrines which he most deeply cherished. So far from doing this, he not infrequently gives up a text which has been explained by other commentators as a proof of some important doctrine, and which he would have viewed in the same light had it not been for his aversion to put on Scripture a forced construction, and his determination rigidly to adhere to the principles of fair and logical interpretation. For example, these words in Psalm 2:7,
“Jehovah hath said unto me, Thou art my Son; this day have I begotten thee,”
have been quoted by Augustine and many other eminent divines, in proof of the eternal generation of the Son of God. But as Paul, in Acts 13:33, explains them as receiving their fulfillment in the resurrection of Christ, Calvin sets them aside from the class of proofs which support the doctrine of an eternal generation, although he held that doctrine, fa5 and considers them as referring merely to the manifestation afforded of Christ’s Sonship by his resurrection from the dead. fa6 Again, Psalm 8:5, etc.,
“Thou hast made him a little lower than God, and hast crowned him with glory and honor,” etc.,
has been often explained as prophetic of the temporary humiliation and subsequent exaltation of Christ, an opinion which is supported by reasons far from contemptible; but Calvin, judging from the scope of the passage, considers it as exclusively referring to man, and that when Paul quotes it in Hebrews 2:7, and applies it to Christ, he applies it to him only by way of accommodation. fa7 Again, these words in Psalm 33:6,
“By the word of Jehovah were the heavens established, and all the host of them by the spirit of his mouth,”
have been viewed by many judicious divines as a proof of the Trinity, “Jehovah,” denoting the Father, “the word of Jehovah,” the Son, and “the spirit of Jehovah’s mouth,” the Holy Spirit; but while Calvin admits that the “word of Jehovah” means the Eternal Word, the only begotten Son of God, yet reasoning from the sense which the phrase, “the spirit of Jehovah’s mouth,” ordinarily bears in Scripture, he argues that it does not there mean the third person of the adorable Trinity, but simply sermo, speech, although there were no truths which he held more firmly, and regarded as more essential to the Christian system, than the doctrines of the Trinity and of the Divinity of the Holy Spirit. fa8 “It is very possible,” says Tholuck, “that in following this direction of mind, he may have unnecessarily sacrificed this and the other proof text; still the principle upon which he proceeded is in all cases to be approved.” This commentary, again, bears evident marks of the learning of its author. His intimate acquaintance with the Hebrew language, the knowledge of which is of so much importance to the interpretation of the Old Testament Scriptures, is everywhere apparent. Father Simon, whom the acrimony of controversy led to indulge too much in depreciating and abusing those who differed from him, asserts, indeed, that Calvin was so ignorant of the Hebrew language, that he knew nothing more than the letters. But we have only to examine his Commentary on The Psalms, not to speak of his Commentaries on other parts of the Old Testament, to be convinced that his knowledge of the Hebrew language was accurate and minute, considering the age in which he lived He frequently enters into a critical examination of the original text, and manifests by his philological remarks, brief though they be, an intimate acquaintance with that language; arriving, in his interpretations, at the same results to which a more profound exegesis and a more minute attention to philology have conducted modern critics. Often, when he does not professedly criticise the Hebrew text, or make his statements in the form of criticisms the Hebrew scholar will perceive that his remarks are founded upon a close attention to the strict meaning of the Hebrew words, and that he frequently states their precise import with much force, felicity, and delicacy of expression. Nor is proof wanting, from this Commentary, that Calvin had traveled over the whole field of knowledge, in so far as it had been explored in his day. From ancient and modern systems of philosophy, from civil and ecclesiastical history, as well as from the Greek and Roman classical he draws materials, and shows how he could employ with ease and power, and yet without the least ostentation or pedantry, his varied acquisitions for the illustration of sacred truth.
In short this Work is pervaded by earnest piety and much Christian experience. Its whole tone evinces it to be the fruit of a soul which felt the deep workings of piety; of a Soul in which the love of God was extreme, which sought its rest and happiness in him alone, which recognised his hand and providence in every event, which confided in him in all circumstances, which looked to him as a Father and a friend for every blessing, and which, in all its powers, was consecrated with entire devotedness to Christ and the Gospel. It everywhere, too, bespeaks the man of large religious experience. Whether the author comments on the plaintive songs in which grief pours forth its bitterness, or on the triumphant and joyful songs in which the perfections and providence of God, individual and national deliverances are celebrated; whether he speaks of David’s religious exercises, or of the trials of his life, or of his inward conflicts, we perceive a mind which had itself experienced much of what it illustrates. This experience eminently qualified Calvin to be an interpreter of The Psalms. Placed often in circumstances similar to those of David, as he graphically describes in his Preface, he was thus enabled accurately to conceive of David’s train of thinking, to see things as it were with his eyes, to trace the complexion and character of his feelings, and thus to portray them in so just and natural a manner, that we are almost ready to think, in perusing the description of them, that they are described by David himself.
This Work has been translated from the original Latin, and collated with the French version, which was written by the author himself. The French edition which has been used, and which was doubtless the last corrected under the author’s eye, was printed in 1563, and is described on the titlepage as “So carefully revised, and so faithfully compared with the Latin version, that it may be considered a new translation.” While the Translator has made the Latin version his text book, he has throughout carefully collated it with the French version, by which he has been greatly aided in giving a clearer and fuller representation of his author’s meaning. The French version having made its appearance after the Latin, and being written in Calvin’s native tongue, in which he might be expected to write with greater ease than in a dead language, admired though his Latin works are for the purity of their classic diction, it contains numerous expansions of thought and expression, by which he removes the occasional obscurities of the Latin version, which is written in a style more compressed and concise. Sometimes, though not often, we meet with a complete sentence in the French version which is not to be found in the Latin; but the cases are of frequent occurrence, in which, by inserting into the French version a clause at the beginning, the middle, or the end of a sentence, which does not occur in the Latin, he explains what is obscure in the latter version, or introduces a new thought or expresses his meaning with greater clearness and with greater copiousness of language. These additional clauses the Translator has introduced into the text in their Proper place, and indicated them by adding the original French in the form of notes at the foot of the page. He, however, sometimes translates from the French version where it seems fuller and more perspicuous than the Latin, without indicating this by foot-notes. In a few instances, where the expression in the two versions is different, he has given the expression of both, retaining that of the Latin version in the texts and transferring that of the French to the foot of the page.
With respect to the principle on which he has proceeded in the task of translating, it is sufficient simply to state, that he has endeavored to express the meaning of his author in language as true to the original as possible, avoiding being too literal on the one hand, and too loose on the other; as this, in his apprehension, is the method by which a translator can best succeed in faithfully representing to the reader the sense as well as the style and manner of his author.
Calvin’s version of the Sacred Text has been given in preference to that of our English Bible, as this was necessary to the clear understanding of his illustrations. The two versions, however, nearly resemble each other:often our English version is an accurate translation of Calvin’s, at other times the marginal readings which are in some of our English Bibles. He, however, not infrequently differs from both; and in some instances, though not in all, where he does differ, his translation appears to be superior in accuracy, and places the sentiment of the original in a clearer light, and with greater effect than is done in our English version. The Scriptural quotations which he makes have been given in the words of our English Bible, except in those cases in which his argument required his own translation of the passage to be retained.
This Work was translated into English some years after its first appearance by ARTHUR GOLDING, whose translation was published at London in 1571. Arthur Golding, who was of a gentleman’s family and a native of London, was one of the most distinguished translators of the Roman classics in the age of Queen Elizabeth, when the translation of these valuable works of antiquity into the English language employed every pen. He translated Justin’s History, Caesar’s Commentaries, Ovid’s Metamorphoses, Seneca’s Benefits, and other classic authors; as well as various modern French and Latin works, among which are a number of Calvin’s writings, besides The Psalms. His only original work appears to have been, “A Discourse upon the Earthquake that happened through the Realme of Englande, and other places of Christendom, the sixt of Aprill 1580,” published in 16mo. “It is to be regretted,” says Warton, “that he gave so much of his time to translation.” fa9 Golding was no doubt a good classical scholar, and well acquainted with the style of Calvin; but as his translation was executed nearly three hundred years ago, it every where abounds with words and phrases which are become antiquated and obsolete, from the great change which the English language has undergone since that period. Being on this account frequently very obscure, often unintelligible, it fails in giving a just representation to an English reader of the present day of Calvin’s work, and leads him to form a less favorable estimate of its value than is due to its high merits. Besides, Golding does not appear to have seen the French version, which affords to a translator so much assistance in the faithful representation of Calvin’s meaning.
With respect to the NOTES with which this Translation is accompanied, they are intended to enable the reader clearly to understand the meaning of such of Calvin’s philological remarks and criticisms as are obscure, from the brevity with which they are stated; or to exhibit Calvin’s merits as a commentator, by showing how frequently his interpretations are adopted and supported by the most eminent Biblical critics, or to illustrate the Sacred Text, by showing the precise meaning of the Hebrew words, or by explaining some portion of natural history, or some eastern custom or manner to which there is an allusion. The ancient versions afford important assistance in the explanation of difficult passages, and their rendering of particular texts has been occasionally given when this contributes to elucidate them, or to throw light on Calvin’s observations. Of these versions the Septuagint, the Vulgate, and Jerome’s, are the only ones which he appears to have consulted, and to the first he frequently refers.
As the Translations of THE CALVIN SOCIETY are intended for the whole Christian community, it has been deemed out of place to enter upon theological questions on which difference of opinion exists among the various denominations of the Christian community. In making these Notes, the Editor has often compared Calvin’s translation of the Sacred Text with the original Hebrew, and with the Septuagint, Vulgate, and Jerome’s versions. He has also consulted a considerable number of critical works on The Psalms by some of the most eminent Biblical scholars who have written on this book, either as a separate undertaking, or in common with the other books of Scripture. Of the rich stores of erudition thus supplied he has freely made use; as in the course of the work he has carefully marked his authorities, as this will give greater weight to his statements. Many of the authors who are quoted were men of distinguished learning, judgment, and piety, possessed a profound acquaintance with the Hebrew language, and had devoted years of laborious study to the investigation of the meaning of this sacred book; and it is wonderful to find how closely the results of Calvin’s investigations, even on the most difficult passages harmonise with the results to which modern critics guided by the principles of accurate hermeneutics, have arrived. This has often forced itself upon the attention of the Editor, and the more he has compared Calvin’s criticisms and interpretations with the labors of these learned men, the higher has been raised his admiration of the ingenuity, penetration, learning, and critical acumen of this great commentator. Not a few, indeed, of the most beautiful interpretations which are to be found in Commentaries and critical works were first given forth by Calvin, although the source in which they originated has been forgotten. It may here be stated that the examination of the philology of the Sacred Text, and of critical works on the subject, has led the Editor to observe how closely Calvin often adheres in his interpretations to the import of the original Hebrew, and enabled him in many cases in the course of the translation to represent the meaning of his author more correctly than he could otherwise have done as well as to avoid mistakes into which Golding has sometimes fallen, evidently from his not being acquainted with the philology of the passage, or the criticism which Calvin briefly states or refers took and which it is difficult for the reader clearly to understand, unless he find it more fully stated in some other critical work.
The Editor has to express his obligations to two of his friends who materially aided in the preparation of the latter part of this volume,—the late Revelation ALEXANDER DUNCAN, A.M., formerly of Dundee, and the Revelation JAMES M’LEAN, whose able translation of several of the Psalms left him little more to do than the labor of revision and annotation. The Editor and the Society have also been much indebted to the Revelation THOMAS M’CRIE, Professor of Divinity, Edinburgh, not only in general for the benefit of his experience, but also for the trouble he has taken in examining the sheets of this Volume while passing through the press, and for many important suggestions. The Editor has great satisfaction in thus publicly acknowledging his obligations.
A facsimile of the TITLE-PAGE of the French version which we have used, and of the title-page of Arthur Golding’s translation, together with his Dedication, are prefixed to this Volume.
It remains only to be added, that the last Volume will contain copious INDICES of the principal matters contained in the Commentary and Notes, of the passages of Scripture more or less illustrated, and of the Hebrew words referred to or explained.
J. A. EDINBURGH, June 1845.
[IT has been thought proper to preserve THE DEDICATION which is prefixed to the English Translation by ARTHUR GOLDING in the original orthography. Besides affording a vivid idea of the style and phraseology of this Translator, the slightest inspection of this singular composition will demonstrate how very unsuitable the publication of such a version would have been for general use in these times.
The only liberty which has been taken in reprinting this Dedication, is in reference to the supplying of modern punctuation, and the division of it into paragraphs; but in other respects it is given verbatim et literatim. There is only one paragraph in the whole of Golding’s Dedication. It is dated 20th October 1571.
GOLDING’S version of CALVIN’S COMMENTARY ON THE PSALMS is throughout equally obscure and quaint; and it may justly be characterised as being wholly unfit for the perusal of all classes of readers of the present day, who do not happen to be minutely acquainted with the language and idiom of the sixteenth century its most uncouth and repulsive form.]
VOLUME FIFTH
TRANSLATOR’S PREFACE.
In bringing to a close his labors on CALVIN’S COMMENTARY ON THE PSALMS, the Editor begs leave to state, that in addition to the GENERAL INDEX, and the INDICES OF TEXTS OF SCRIPTURE, and of HEBREW WORDS, originally contemplated, it has been deemed highly desirable to give at the end of the Commentary a TRANSLATION; or CALVIN’S VERSION OF THE, PSALMS arranged in parallelisms, together with a TABLE OF THOSE PASSAGES IN THE PSALMS WHICH ARE QUOTED IN THE NEW TESTAMENT, and a TABLE OF THE PARTICULAR SUBJECTS OF EACH PSALM, according to CALVIN’S interpretation. These additions, it is hoped, will be considered as improvements. From the extent to which they have increased the size of this Volume, it has been found necessary to omit the Appendix of Additional Criticisms to which reference is made in some of the footnotes throughout the work.
To exhibit the PSALMS arranged in the metrical order, was an idea which appears never to have suggested itself to the mind of CALVIN. In his time, indeed, and long after it, the peculiar character of HEBREW POETRY was not understood. It was not till a recent period that any steady light was; thrown on the laws of its composition. A vast amount of learning had indeed been expended on the subject, and a variety of hypotheses had been suggested by successive writers to unravel a question so intricate and mysterious; but no satisfactory result was attained until it was investigated by the learned BISHOP LOWTH, to whose genius and erudition we are indebted for the discovery of this long lost secret. He has proved, with a clearness and force of evidence which has now commanded universal assent, that HEBREW POETRY bears no resemblance in its structure to the Poetry of Greece and Rome, that it has no rhyming termination of lines as in the Poetry of our own language, and that its peculiar, and perhaps its sole characteristic, lies in a felicitous arrangement of words into what he denominates PARALLELISM. In other words, its leading peculiarity is that. each sentence consists generally of two parts, closely corresponding to each other, not indeed in the number of syllables, but in the ideas which they express, or in their grammatical constructive form, the second being synonymous (or, as BISHOP JEBB would denominate it, cognate) with the first, — or antipathetic to it in its terms and sentiments, — or similar to it in the form of grammatical construction, such as noun answering to noun, verb to verb, member to member, negative to negative, interrogative to interrogative. fe1 The division of these sacred poems into hemistichs or lines is, therefore, the form in which they ought naturally to be arranged; and such an arrangement is attended with great advantages. It exhibits to the eve the peculiar structure of Hebrew poetical composition, and is, besides, an important aid in Scriptural Interpretation, as it often contributes to the elucidation of obscure and difficult passages, and enables even the mere English reader to discover a thousand beauties, which, without such a help, would escape his notice.
In translating this parallel version, two of CALVIN’S translations of the Hebrew text were at the service of the Editor, — the LATIN and the FRENCH. The former is strictly literal, rarely changing the Hebrew idiom, or even inserting a supplementary term, and uniformly giving the arrangement of the words as they stand in the inspired original. The latter is also upon the whole literal, though in some instances it changes the Hebrew idiom into the French, as well as frequently inserts such supplementary terms as the sense seems to require; and disregarding the arrangement of the words in the original, it gives them in the order most suitable to the genius of the French tongue. The Editor has followed CALVIN’S LATIN; VERSION, and has rendered it literally, retaining the Hebrew modes of expression, and the arrangement of the words in the sequence of the Hebrew text, except in a very few instances where a deviation seemed necessary to render the reading intelligible. Occasionally he has found it necessary to insert some supplementary words. These, when taken from CALVIN’S FRENCH VERSION, as is generally the case, are printed simply in italics, and when supplied by the Editor are printed in italics and enclosed within brackets. By adhering to the Hebrew order of the words, the arrangements may sometimes appear harsh and uncouth; but very often they give much beauty and force to the expression. And in retaining the Hebrew idioms, the Editor has felt little scruple, considering that as our ENGLISH BIBLE is a literal verbal translation of the Original Hebrew, many of these are quite familiar to us, and from their peculiar grace have even become naturalized in our language.
“The Hebrew idioms,” says Addison, “run into the English with a peculiar grace and beauty. Our language has received innumerable elegance’s and improvements from that infusion of Hebraisms which are derived to it out of the poetical passages in Holy Writ. They give a force and energy to our expressions, warm and animate our language, and convey our thoughts in more ardent and intense phrases than any that are to be met with in our own tongue. There is something so pathetic in this kind of diction, that it often sets the mind in a flame, and makes our heart burn within US.”
The utility of the two Tables adverted to is too obvious to require to be dwelt upon. From the former the reader will perceive how completely the inspiration of the PSALMS is established by NEW TESTAMENT authority, and how highly they were appreciated by CHRIST AND HIS APOSTLES, there being no portion of Old Testament Scripture from which they so frequently quoted. The other Table will readily serve as a guide to the selection of such PSALMS as may be adapted to the doctrines of the Christian system, the duties of the Christian life, or the varied circumstances, whether prosperous or adverse, in which the Christian or the Church of God may be placed.
J.A. EDINBURGH, April 1849.
THE EPISTLE DEDICATORY
[PREFIXED TO THE ORIGINAL TRANSLAT10N, 1571.]
To The Right Honorably And Verie Good Lord,
EDWARD DE VERE, ERLE OF OXINFORD,
Lord Great Chamberlain Of England, Vicount Bulbecke, Etc. [^f10]
ARTHUR GOLDING
Wisheth Increace Of Godly Knowldge, With Health, Honour, And Prosperitie.
IT may, peraduenture, be thought in respect of the matter wherof this woork treateth, that it ought rather to haue bin dedicated to som of my very good Lords, the Lords Spirituall, or to some of the Clergie, all to whom such things seeme to perteine more peculiarly, by reason of theyr charge and calling. Which opinions as I purpose not to encounter, but rather most willingly submit my selfe and my doings to the iudgement and reformation of such reuerend Fathers and learned men, as God hath put ill trust with the care of his flock, and the charge of his Church within this Realms euen so forasmuch as the things which the Holy Ghost vttereth in the Sacred Scriptures belong indifferently unto all men, of what estate, degrees sex, age, or calling, so euer they be, without exception:I haue at this time set all other respects and considerations aside, and only had an eye to my dutie towards your Lordship.
And bicause my continuall troubles and sutes in the Lawe (as yit vnended after more than three yeeres trauel) haue bereft mee of the greatest part of my timer, so as I could not dispatch things with such expedition as otherwise I might haue done; my care and indeuer hath bin too recompence mine ouerlong silence with goodnes of matter, that might redound to the furtherance of our Christen common weale, and also be meete for your Lordship too looke vpon. But you, perchaunce, according too the noble courage and disposition of your yeeres, doo looke I should presente vntoo you some Historie of the Conquestes and affaires of mightie Princes, some treatise of the government of common weales, some description of the platte of the whole Earth, or some discourse of chiualrie and feates of Armes. These things are, in deede, meete studies for a noble manne, and in their season right necessary for the common welth; but as nowe I present vntoo your honor muche greater things that is, to wit, true Religyon, true Godlynesse, true Vertue, wythout the whych, neyther force, policie, nor freend ship, are of any value, neyther can any common weale any Cities any householde, or any company, bee wel gouerned, or haue any stable and long continuance. These be the things wherin your Lordship may do God, your Prince, and your Cuntrie, best seruice, and which do giue true nobilitie, or rather are the very nobilitie it self.
The greater that you are of birth and calling, the more doo these things belong vnto you. The greater gifts of Nature, the mo graces of mind, the mo worldly benefites that God hath bestowed vppon you, the more are you bound to be thankful vnto him. But thankful you cannot bee without the true knoweledge of him, neyther can you know him rightly but by his woord. For his sword is the lanterne of your feete, and the light of your steppes. Whosoeuer walked without it, walketh but in darkenesse, though he were otherwise as sharpe sighted as Linceus or Argus, and had all the sciences artes, conning, eloquence, and wisedome of the worlde. No sound and substantiall truthe is too bee founde any where els saue onely there. And, therfore, the Holy Ghost, by the mouth of Moyses, willeth you that the lawe of God (that is to say, his word and doctrine) shoulde not departe from your mouth, but that you should bynde it about your wrists, imbroyder it vpon your garments ingraue it vpon the postes of your house, and write it in the tables of your hart. And Dauid, speaking by the same spirite, exhorteth you by his owne example to set your whole delight in it, too occupy your selfe in it day and night, too lay it vp in your hart, too set more store by it than by riches, to be mindeful of it, to make it your counsayler, to stick too it, too talke of it afore Kings and greate men, to loue it, too make your songs of it, to remember it night and day, too count it sweeter than Hony, too take it as an heritage, and too make it the ioy of your hart. Neyther is it without cause that GOD calleth so ofte vppon Magistrates and noble men by name, that they should be diligent in his worde. For looke how muche the greater burthen and charge lyeth vpon their shoulders and the greater accounte they haue to make afore him; so muche the greater wisedome and knoweledge haue they need of, which are not to be atteyned elsewhere than in his lawe. I beseeche your Lordship consider how God hath placed you vpon a high stage in the eyes of all men, as a guide, patterne, insample, and leader vnto others if your vertues be vncounterfayted, if your religion be sound and pure, if your doings be according to true godliness you shalbe a stay to your cuntrie, a comforte too good men, a bridle too euil men, a ioy too your freends, a corzie too your enemies, and an increace of honor to your owne house. But if you should become eyther a counterfayt Protestant, or a peruerse Papist, or a colde and carelesse newter, (which God forbid,) the harme could not be expressed which you should do to your natiue Cuntrie. For (as Cicero, no lesse truely than wisely affirmeth, and as the sorrowfull dooings of our Present dayes do too certeinly auouch) greate men hurt not the common weale so much by beeing euil in respect of themselues, as by drawing others vnto euil by their euil example. I assure your Lordshippe I write not these things as though I suspected you to be digressed from that soundnes and sinceritie wherein you were continually trayned and traded vnder that vigilant Vlisses of our common welth, sometyme your Lordship’s carefull Chyron or Phoenix, and nowe your faithful Patroclus, or as though I mistrusted your Lordship to be degenerated from the excellent towardnes, which by foreward proof hath giuen glad foretokens, and (I trust also) luckye hansels of an honorable age too ensue; but bycause the loue that I owe to God and his religion, the care that I haue of the church and my natiue cuntrie, the dutie wherin Nature hath bound mee to your Lordship, and (which is an occasion too make all good and honest men look about them) the perilousnes of this present time, wherin all meanes possible are practiced to ouerthrowe Christe’s kingdom and to abolishe all faithfullnes from among men, make mee to feare and forecast, not so much what is true, as what may bee noysome and hurtful; and, therfore, I seek rather too profite by wholesome admonition, than to delight by pleasant speeches. These be no dayes of daliance; for Sathan, the workmaster of all mischeef, being greued that his own king dome draweth to an end, not onely goeth about like a roring Lyon too deuoure folke by open force, but also like a slie Serpent setteth snares and pitfalles innumerable, to intrap men and bring them to destruction by policie laying wayt for all men, but specially for such as are of high estate, as who alwayes carye greatest nombers with them which waye so euer they incline. Hee turneth himselfe intoo mo shapes than euer did Proteus:and suche as himselfe is, suche are his ministers. First and foremost the obstinate and stubborneharted Papistes, the sworne enemies of God, the pestilent poyson of mankinde, and the very welsprings of all error, hipocrisie, and vngraciousnes, (who, while they beare sway, bee more cruel than Beares, Wolues, and Tigres; and when they bee kept vnder, more deceitfull than Cerastes and Crocodyles; and at all times more mischeuous than the Diuel himselfe,) labor with tooth and nayle too winde their owne trash into credit with all men, and to bring the heauenly doctrine of the Gospel in hatred.
Ageine, the Atheistes, which say in their hartes there is no God; and the Epicures, which depriue GOD of his prouidence in gouerning the world, as though hee eyther vnderstoode not what is doone vppon Earth, or els cared not for mennes affaires:seeke they not by all meanes possible too weede all Religion, all feare of GOD, all remorse of conscience out of mennes harts? Out of these rootes spring other impes, no lesse perniciouse than the stockes of whiche they come, men of all Religions, Shippemen that canne sayle with all wethers, Carpenters that can hewe with bothe handes, Laddes that canne holde with the Hare and hunt with the Hounde, and (as the Scripture termeth them) time-seruers and menpleasers. Of which torte be the picthank Preests of Hammon, who, with the venemouse blaste of their filthie flattery, corrupt the wel instructed mindes of our Alexranders, (that is to say, of our noble men,) by bearing them in hand, that they bee the sonnes of Iupiter, add making them beleeue themselues too bee Gods, yea, sometimes before they be scarce men. These, after the maner of Panthers and Mermaides, astonne the senses with a deadly sweetnes, and work destruction by delighting. Moreouer, to the further withdrawing of men’s minds from the estimation of the sound Religion, it falleth out that euen in the outward face of the Church there be many Hipocrites, many looce liuers, many Sectaries, and many wranglers, whiche pretending the countenance of Chryste’s flock, but beeing in deede the Deuil’s hirelings, confessing GOD with their mouth, but denying him in their works, cause his holy, pure, and reuerend doctrine to bee slaundered and ill-spoken of among the Gentiles, (that is, too wit, among the Papist and worldlings,) and so alienate men from Christ.
The ignorant sort also deeming things vntowardly by the outward shew, charge the Gospell with the faultes of men, which it reprooueth and bringeth too lyght, as who would Say, that hee whiche bewrayeth a Murtherer, or rebuketh an Adulterer, were too bee counted an offender in the same caces, bicause hee discouereth their wickednesse, too the intent too haue it punished or redressed. And these are stumbling-blocks common to all sortes of men; but more peculiar to great menne are those that I spake of in the third place, and also these ensuing, namely, noblenesse of birth, renowne of Aunceters, fauor of their Prince, freendship of their peeres, awe of their inferiours, great alyances, greate retinewes depending vpon them, libertie aboue the common rate, welth, honor, riches, ease, sumptuouse fare, costly apparel, gorgeouse buildings, attendaunce of seruants, and suche other like, whiche as they bee the singuler good giftes and benefites of God bestowed vpon them for their comfort, to the end they should the more loue him and imbrace his truthe:so Sathan abusing the infirmitie and corruption of man’s nature, dooth in many menne wrest them all too a contrary ende, namely, too the proude contempt and impugning, or at leastwise to the carelesse neglecting of God’s true Religion and seruice.
As for the fraylnesse of youth it self, the open manaces and priuie practizes of Antichrist, the common hatred and disdeine of the Worlde ageinst the sincere worshippers of GOD, the hardnesse and aduersities which they endure in this life, and infinite other by matters whiche are no small hinderances too the proceeding of the Gospel, I wil not stand too intreat of them. For doubtlesse, although Antichrist were abolished although Sathan were a sleepe, although the world were at one with vs. although wicked counsel were vtterly put too silence, although no euil example were giuen vs. although no outwarde stumbling-blocke were cast in our waye; yit haue wee one thing in our selues and of our selues, (euen originall sinne, concupiscence, or lust,) which neuer ceaseth too egge vs and allure vs from God, and too staine vs with all kinde of vnclennes, according as Sainct Iames sayth:Every man is tempted of his owne lust. This is the breth of the venemouse Cockatrice which hath infected the whole offspring of Adam. This is the sting of that olde Serpent whose wounds neither Chyron, Aesculupius, nor Apollo, can heale, no, nor any wight in Heauen or Earth, saue onely God. This is the bitter fountaine Exampeus, which with his brackishnesse marreth the sweete Riuer Hipanis, that is to say, the flowing streame of all God’s graces, benefited and gifts in vs.
Good cause haue we therfore to bee forewarned and continually admonished to beware of the mischeef that is armed with so many weapons and policies to anoy:specially considering how the operation therof is to slea both bodie and soule, and to drown them togither in to endles damnation. For this I dare be bolde to say vpon the warrant of assured truthe, that whosoeuer is but lightly blasted with the poyson of Papistrie, is the vnapter to all the duties of true vertue and godlines, like as a Cripple or lame man is the vnmeeter and vnabler for the affaires of this life. But as for him that is throughly saped in it, and hathe digested it into his bowels, and hath setled the roots of it in the bottome of his hart; depending vpon the Antichrist of Rome as vpon the mouth of God, He can neyther be the faithful seruant of God, nor a hartie Subiect too his Prince, nor a good and sound member of the common welth, vntill hee haue done as the Snake dooth when he commeth to engender with the Lamprey.
For the better manifestation of all the which things I besech your good Lordship to peruse this present books, which doubtlesse, for the exceellency therof, not onely deserueth more singular commendation than man’s wit is able to yeeld, but also is worthy too be had continually in all mennes hands, or rather too bee printed in their hartes. For if you haue an eye too the Authors, it was written by Prophets, Preestes, and Kinges, inspired with the Holye Ghost, the fountaine of an vnderstanding, wysedom, and truth, and auouched onto vs by Christie the Sonne of the euellasting God. Or if you haue an eye to the matter, it conteineth a treatise of the Doctrine of lyfe and euerlasting Saluation, the particulars wherof are as many as are the points of true Religion and holinesse to Godward, or the points of faithfull meening and honest dealing too manward. And these things are common to it with the residue of holy Scripture.
The thing that is peculiar to it, is the maner of the handling of the matters wherof it treateth. For whereas other partes of holy writ (whither they be historicall, morall, iudiciall, ceremoniall, or propheticall) do commonly set down their treatises in open and plaine declarations; this parte consisting of them all, wrappeth vp things in types and figures, describing them finder borowed personages, and oftentimes winding in matters by preuention, speaking of thinges too come as if they were past or present, and of things past as if they were in dooing, and euery man is made a bewrayer of the secretes of his owne hart. And forasmuche as it consisteth cheefly of prayer and thanksgiving, or (which comprehendeth them bothe) of inuocation, whiche is a communication with God, and requireth rather an earnest and deuout lifting vp of the minde, than a loud or curious vtterance of the voice:there be many vnperfect sentences, many broken speeches, and many displaced words, according as the voice of the partie that prayed was eyther preuented with the swiftnesse of his thoughtes, or interrupted with vehemency of ioy or greef, or forced to surcease through infirmities that hee might recouer newe strength and cheerfulnesse, by interminding God’s former promises and benefites. Notwithstanding, the obscuritie of those places is not so great but that it may be easely ouercome, by such as, when they pray, doo vtterly sequester their mindes from all earthly imaginations and fleshly conceits, and after a sort forsaking their bodies for the time, do mount vppe aboue the world by faith, and present themselues before the heauenly throne of grace, to seek the vnspeakable and inestimable comfort of their soules.
Suche are the conteints, and suche is the maner or disposition of the ground-worke of this booke, that is to say, of the Psalmes themselues. Whervnto (for the better vnderstanding of them) heere is added an exposition or Commentarie written in Latin by that learned Clerk and faithful minister of Chryst in the church of Geneua, Master Iohn Caluin, whose worthy praise and commendation, his owne manifolde woorks moste peinfully, sincerely, and soundly set foorth too the greate furtherance and profite of the whole Christen common weale, doo better declare than my pen can vtter or my wit deuice. And among the reste of them, it is thoughte of most learned men, that next vntoo his Institutions, this presente volume beareth the Bel, bothe for varietie of matter, substantialnes of doctrine, depth of iudgement, and perfectnesse of penning. For it is not puffed vp with vaine sound of emptie woords, nor with Rhetorical inlarging of painted sentences, but it is stuffed with piththy and grounded matter, such as plainly sheweth him too haue bin a man indued with the Spirite of God, and also well practized and tryed in the affaires and troubles of this world.
What is to bee thought of the translation of it, that I remitte to your Lordship’s fauourable acceptation, vnder whose Antesigne it is my desire that it may fight in the defense and maintenance of the true religion ageinst Antichrist and his wicked members. Onely thus muche I may safely say of it, that in all pointes (to the vttermoste of my power, and according to the abilitie which God hath giuen me to edifie withall) I haue sincerely performed the dutie of a faithfull Interpreter, rather indeuering too lay foorth things plainlye (yea, and sometimes also homely and grossely) too the vnderstanding of many, than too indyte things curyously too the pleasing of a fewe. For in this and suche other workes, the rude and ignorant haue more interest than the learned and skillful. If any thing be amisse, (as I dare not presume too vpholde that nothing hath escaped mee in so great a woorke,) my hartie desire is, that the same may be amended by such as are of sound iudgement and knowledge in God’s woorde, so as no inconuenience may ensue of it too the churche of Christ. And look what I request in the behalfe of this present booke, the same do I request for all other books whiche I haue or (by God’s grace and permission) shall heerafter put foorth for the edifying of Chrystes flock:for I knowe how suche things are the woork of God and not of man.
What remayneth then, but that your Lordship, framing your selfe according to the rule of God’s most holy word, should hie you apace to the atteinment of the true honor and immortall glory, by subduing sinne, the world, and the Deuil, the Hectors that cannot bee vanquished but by a christen Achilles; and by your good guyding bring many vnto Christ, that in the end you may receiue the rewarde of true and perfect blissednesse, euen the everlasting salvation of the soule, whiche is the faire Helen for whose safetie it behooueth all good men too endure, not tenne yeeres warre, but continuall warre all their life long. To the furtherance wherof, God hath by householde alyance lincked vnto your Lordship a long experienced Nestor, whose counsaile and footsteps if you folowe, no doubte but you shalbee bothe happie in your selfe, and singularly profitable to your common welth; and moreouer, God shall blisse you with plentiful and godly issue by your vertuous and deerbeloued Spouse, to continew the honor and renoavne of your noble house after the happy knitting vp of bothe your yeeres, which I pray God may bee many in vnseperable loue, like the loue of Ceix and Alcyonee, to the glory of God, and the contentation of bothe your desires.
Written at London, the 20:of October 1571.
Your good Lordship’s moste humlble to commaund, Arthur Goldling.
THE AUTHOR’S PREFACE
JOHN CALVIN
TO THE GODLY AND INGENUOUS READERS, GREETING.
IF the reading of these my COMMENTARIES confer as much benefit on the Church of God as I myself have reaped advantage from the composition of them, I shall have no reason to regret that I have undertaken this work. Having expounded here, in our small school, the Book of Psalms, about three years ago, I thought that I had by this means sufficiently discharged my duty, and had resolved not to publish to the world what I had familiarly taught those of my own household. And, in fact, before I had undertaken to expound this book in my lectures, at the request of my brethren, I said what was true, that I had kept away from this subject, because that most faithful teacher of the Church of God, Martin Bucer, had labored in this field with such singular learning, diligence, fidelity, and success, that at least there was not so great need that I should put my hand to the work. And had the Commentaries of Wolphangus Musculus at that time been published, I would not have omitted to do them justice, by mentioning them in the same way, since he too, in the judgment of good men, has earned no small praise by his diligence and industry in this walk. I had not yet come to the end of the book, when, lo! I am urged by renewed solicitations not to suffer my lectures, which certain persons had carefully, faithfully, and not without great labor, taken down, to be lost to the world. My purpose still remained unaltered; only I promised what for a long time I had been thinking of, to write something on the subject in the French language, that my countrymen might not be without the means of being enabled to understand so useful a book when perusing it. Whilst I am thinking of making this attempt, suddenly, and contrary to my first design, it occurred to me, by what impulse I know not, to compose in Latin, only as it were in the way of trial, an exposition of one Psalm. When I found that my success corresponded to my desire far beyond what I had ventured to anticipate, I was encouraged, and accordingly began to make the same attempt in a few other Psalms. On perceiving this, my intimate friends, as if in this way they held me bound, urged me with the greater confidence not to desist from my course. One reason which made me comply with their solicitations, and which also had from the commencement induced me to make this first attempt, was an apprehension that at some future period that had been taken down from my lectures, might be published to the world contrary to my wishes or at least without my knowledge. I can truly say, that I was drawn to execute this work rather from such an apprehension, than led to it from my own free will. At the same time, as I continued to prosecute the work, I began to perceive more distinctly that this was by no means a superfluous undertaking, and I have also felt from my own individual experience, that to readers who are not so exercised, I would furnish important assistance in understanding The Psalms. The wearied and resplendid riches which are contained it this treasury it is no easy matter to express in words; so much so, that I well know that whatever I shall be able to say will be far from approaching the excellence of the subject. But as it is better to give to my readers some taste, however small, of the wonderful advantages they will derive from the study of this book, than to be entirely silent on the point, I may be permitted briefly to advert to a matter, the greatness of which does not admit of being fully unfolded. I have been accustomed to call this book, I think not inappropriately, “An Anatomy of all the Parts of the Soul;” for there is not an emotion of which any one can be conscious that is not here represented as in a mirror. Or rather, the Holy Spirit has here drawn to the life all the griefs, sorrows, fears, doubts, hopes, cares, perplexities, in short, all the distracting emotions with which the minds of men are wont to be agitated. The other parts of Scripture contain the commandments which God enjoined his servants to announce to us. But here the prophets themselves, seeing they are exhibited to us as speaking to God, and laying open all their inmost thoughts and affections, call, or rather draw, each of us to the examination of himself in particulars in order that none of the many infirmities to which we are subject, and of the many vices with which we abound, may remain concealed. It is certainly a rare and singular advantage, when all lurking places are discovered, and the heart is brought into the light, purged from that most baneful infection, hypocrisy. In short, as calling upon God is one of the principal means of securing our safety, and as a better and more unerring rule for guiding us in this exercise cannot be found elsewhere than in The Psalms, it follows, that in proportion to the proficiency which a man shall have attained in understanding them, nill be his knowledge of the most important part of celestial doctrine. Genuine and earnest prayer proceeds first from a sense of our need, and next, from faith in the promises of God. It is by perusing these inspired compositions, that men will be most effectually awakened to a sense of their maladies, and, at the same time, instructed in seeking remedies for their cure. In a word, whatever may serve to encourage us when we are about to pray to God, is taught us in this book. And not only are the promises of God presented to us in it, but oftentimes there is exhibited to us one standing, as it were, amidst the invitations of God on the one hand, and the impediments of the flesh on the other, girding and preparing himself for prayer:thus teaching us, if at any time we are agitated with a variety of doubts, to resist and fight against them, until the soul, freed and disentangled from all these impediments, rise up to God; and not only so, but even when in the midst of doubts, fears, and apprehensions, let us put forth our efforts in prayer, until we experience some consolation which may calm and bring contentment to our minds. fa11
Although distrust may shut the gate against our prayers, yet we must not allow ourselves to give way, whenever our hearts waver or are agitated with inquietude, but must persevere until faith finally come forth victorious from these conflicts. In many places we may perceive the exercise of the servants of God in prayer so fluctuating, that they are almost overwhelmed by the alternate hope of success and apprehension of failure, and gain the prize only by strenuous exertions. We see on the one hand, the flesh manifesting its infirmity; and on the other, faith putting forth its power; and if it is not so valiant and courageous as might be desired, it is at least prepared to fight until by degrees it acquire perfect strength. But as those things which serve to teach us the true method of praying aright will be found scattered through the whole of this Commentary, I will not now stop to treat of topics which it will be necessary afterwards to repeat, nor detain my readers from proceeding to the work itself. Only it appeared to me to be requisite to show in passing, that this book makes known to us this privilege, which is desirable above all others — that not only is there opened up to us familiar access to God, but also that we have permission and freedom granted us to lay open before him our infirmities which we would be ashamed to confess before men. Besides there is also here prescribed to us an infallible rule for directing us with respect to the right manner of offering to God the sacrifice of praise, which he declares to be most precious in his sight, and of the sweetest odour. There is no other book in which there is to be found more express and magnificent commendations, both of the unparalleled liberality of God towards his Church, and of all his works; there is no other book in which there is recorded so many deliverances nor one in which the evidences and experiences of the fatherly providence and solicitude which God exercises towards us are celebrated with such splendor of diction, and yet with the strictest adherence to truth, in short, there is no other book in which we are more perfectly taught the right manner of praising God, or in which we are more powerfully stirred up to the performance of this religious exercise. Moreover although The Psalms are replete with all the precepts which serve to frame our life to every part of holiness, piety, and righteousness, yet they will principally teach and train us to bear the cross; and the bearing of the cross is a genuine proof of our obedience, since by doing this, we renounce the guidance of our own affections and submit ourselves entirely to God, leaving him to govern us, and to dispose of our life according to his will, so that the afflictions which are the bitterest and most severe to our nature, become sweet to us, because they proceed from him. In one word, not only will we here find general commendations of the goodness of God, which may teach men to repose themselves in him alone, and to seek all their happiness solely in him; and which are intended to teach true believers with their whole hearts confidently to look to him for help in all their necessities; but we will also find that the free remission of sins, which alone reconciles God towards us and procures for us settled peace with him, fa12 is so set forth and magnified, as that here there is nothing wanting which relates to the knowledge of eternal salvation.
Now, if my readers derive any fruit and advantage from the labor which I have bestowed in writing these Commentaries, I would have them to understand that the small measure of experience which I have had by the conflicts with which the Lord has exercised me, has in no ordinary degree assisted me, not only in applying to present use whatever instruction could be gathered from these divine compositions, but also in more easily comprehending the design of each of the writers. And as David holds the principal place among them, it has greatly aided me in understanding more fully the complaints made by him of the internal afflictions which the Church had to sustain through those who gave themselves out to be her members, that I had suffered the same or similar things from the domestic enemies of the Church. For although I follow David at a great distance, and come far short of equaling him; or rather, although in aspiring slowly and with great difficulty to attain to the many virtues in which he excelled, I still feel myself tarnished with the contrary vices; yet if I have any things in common with him, I have no hesitation in comparing myself with him. In reading the instances of his faith, patience, fervor, zeal, and integrity, it has, as it ought, drawn from me unnumbered groans and sighs, that I am so far from approaching them; but it has, notwithstanding, been of very great advantage to me to behold in him as in a mirror, both the commencement of my calling, and the continued course of my function; so that I know the more assuredly, that whatever that most illustrious king and prophet suffered, was exhibited to me by God as an example for imitation. My conditions no doubt, is much inferior to his, and it is unnecessary for me to stay to show this. But as he was taken from the sheepfold, and elevated to the rank of supreme authority; so God having taken me from my originally obscure and humble condition, has reckoned me worthy of being invested with the honorable office of a preacher and minister of the gospel. When I was as yet a very little boy, my father had destined me for the study of theology. But afterwards when he considered that the legal profession commonly raised those who followed it to wealth this prospect induced him suddenly to change his purpose. Thus it came to pass, that I was withdrawn from the study of philosophy, and was put to the study of law. To this pursuit I endeavored faithfully to apply myself in obedience to the will of my father; but God, by the secret guidance of his providence, at length gave a different direction to my course. And first, since I was too obstinately devoted to the superstitions of Popery to be easily extricated from so profound an abyss of mire, God by a sudden conversion subdued and brought my mind to a teachable frame, which was more hardened in such matters than might have been expected from one at my early period of life Having thus received some taste and knowledge of true godliness I was immediately inflamed with so intense a desire to make progress therein, that although I did not altogether leave off other studies, I yet pursued them with less ardor. I was quite surprised to find that before a year had elapsed, all who had any desire after purer doctrine were continually coming to me to learn, although I myself was as yet but a mere novice and tyro. Being of a disposition somewhat unpolished and bashful, which led me always to love the shade and retirement, I then began to seek some secluded corner where I might be withdrawn from the public view; but so far from being able to accomplish the object of my be desire, all my retreats were like public schools. In short, whilst my one great object was to live in seclusion without being known, God so led me about through different turnings and changes, that he never permitted me to rest in any place, until, in spite of my natural disposition, he brought me forth to public notice. Leaving my native country, France, I in fact retired into Germany, expressly for the purpose of being able there to enjoy in some obscure corner the repose which I had always desired, and which had been so long denied me. But lo! whilst I lay hidden at Basle, and known only to a few people, many faithful and holy persons were burnt alive in France; and the report of these burnings having reached foreign nations, they excited the strongest disapprobation among a great part of the Germans, whose indignation was kindled against the authors of such tyranny. In order to allay this indignation, certain wicked and lying pamphlets were circulated, stating that none were treated with such cruelty but Anabaptists and seditious persons, who by their perverse ravings and false opinions, were overthrowing not only religion but also all civil order. Observing that the object which these instruments of the court aimed at by their disguises, was not only that the disgrace of shedding so much innocent blood might remain buried under the false charges and calumnies which they brought against the holy martyrs after their death, but also, that afterwards they might be able to proceed to the utmost extremity in murdering the poor saints without exciting compassion towards them in the breasts of any, it appeared to me, that unless I opposed them to the utmost of my ability, my silence could not be vindicated from the charge of cowardice and treachery. This was the consideration which induced me to publish my Institute of the Christian Religion. My objects were, first, to prove that these reports were false and calumnious, and thus to vindicate my brethren, whose death was precious in the sight of the Lord; and next, that as the same cruelties might very soon after be exercised against many unhappy individuals, foreign nations might be touched with at least some compassion towards them and solicitude about them. When it was then published, it was not that copious and labored work which it now is, but only a small treatise containing a summary of the principal truths of the Christian religion, and it was published with no other design than that men might know what was the faith held by those whom I saw basely and wickedly defamed by those flagitious and perfidious flatterers. That my object was not to acquire fame, appeared from this, that immediately after I left Basle, and particularly from the fact that nobody there knew that I was the author. Wherever else I have gone, I have taken care to conceal that I was the author of that performance; and I had resolved to continue in the same privacy and obscurity, until at length William Farel detained me at Geneva, not so much by counsel and exhortation, as by a dreadful imprecation, which I felt to be as if God had from heaven laid his mighty hand upon me to arrest me. As the most direct road to Strasburg, to which I then intended to retire, was as shut up by the wars, I had resolved to pass quickly by Geneva, without staying longer than a single night in that city. A little before this, Popery had been driven from it by the exertions of the excellent person whom I have named, and Peter Viret; but matters were not yet brought to a settled state, and the city was divided into unholy and dangerous factions. Then an individual who now basely apostatised and returned to the Papists, discovered me and made me known to others. Upon this, Farel, who burned with an extraordinary zeal to advance the gospel, immediately strained every nerve to detain me. And after having learned that my heart was set upon devoting myself to private studies for which I wished to keep myself free from other pursuits, and finding that he gained nothing by entreaties, he proceeded to utter an imprecation that God would curse my retirement, and the tranquillity of the studies which I sought, if I should withdraw and refuse to give assistance, when the necessity seas so urgent. By this imprecation I was so stricken with terror, that I desisted from the journey which I had undertaken; but sensible of my natural bashfulness and timidity, I would not bring myself under obligation to discharge any particular office. After that, four months had scarcely elapsed, when, on the one hand, the Anabaptists began to assail us, and, on the other, a certain wicked apostate, who being secretly supported by the influence of some of the magistrates of the city, was thus enabled to give us a great deal of trouble. At the same time, a succession of dissensions fell out in the city fa13 which strangely afflicted us. Being, as I acknowledge, naturally of a timid, softer and pusillanimous disposition, I was compelled to encounter these violent tempests as part of my early training; and although I did not sink under themes yet I was not sustained by such greatness of mind, as not to rejoice more than it became me, when, in consequence of certain commotions, I was banished from Geneva. By this means set at liberty and loosed from the tie of my vocational I resolved to live in a private station, free from the burden and cares of any public charge, when that most excellent servant of Christ, Martin Bucer, employing a similar kind of remonstrance and protestation as that to which Farel had recourse before, drew me back to a new station. Alarmed by the example of Jonas which he set before me, I still continued in the work of teaching. And although I always continued like myself, studiously avoiding celebrity; fa14 yet I was carried, I know not how, as it were by force to the Imperial assemblies, where, willing or unwilling, I was under the necessity of appearing before the eyes of many. Afterwards, when the Lord having compassion on this city, had allayed the hurtful agitations and broils which prevailed in it, and by his wonderful power had defeated both the wicked counsels and the sanguinary attempts of the disturbers of the Republic, necessity was imposed upon me of returning to my former charge, contrary to my desire and inclination. The welfare of this church, it is true, lay so near my heart, that for its sake I would not have hesitated to lay down my life; but my timidity nevertheless suggested to me many reasons for excusing myself from again willingly taking upon my shoulders so heavy a burden. At length, however, a solemn and conscientious regard to my duty, prevailed with me to consent to return to the flock from which I had been torn; but with what grief, tears, great anxiety and distress I did this, the Lord is my best witness, and many godly persons who would have wished to see me delivered from this painful state, had it not been that that which I feared, and which made me give my consent, prevented them and shut their mouths. Were I to narrate the various conflicts by which the Lord has exercised me since that time, and by what trials he has proved me, it would make a long history. But that I may not become tedious to my readers by a waste of words, I shall content myself with repeating briefly what I have touched upon a little before, that in considering the whole course of the life of David, fa15 it seemed to me that by his own footsteps he showed me the way, and from this I have experienced no small consolation. As that holy king was harassed by the Philistines and other foreign enemies with continual wars, while he was much more grievously afflicted by the malice and wickedness of some perfidious men amongst his own people, so I can say as to myself, that I have been assailed on all sides, and have scarcely been able to enjoy repose for a single moment, but have always had to sustain some conflict either from enemies without or within the Church. Satan has made many attempts to overthrow the fabric of this Church; and once it came to this, that I, altogether feeble and timorous as I am, was compelled to break and put a stop to his deadly assaults by putting my life in danger, and opposing my person to his blows. Afterwards, for the space of five years, when some wicked libertines were furnished with undue influence, and also some of the common people, corrupted by the allurements and perverse discourse of such persons, desired to obtain the liberty of doing whatever they pleased, without controls I was under the necessity of fighting without ceasing to defend and maintain the discipline of the Church. To these irreligious characters. and despisers of the heavenly doctrine, it was a matter of entire indifference, although the Church should sink into ruin, provided they obtained what they sought, — the power of acting just as they pleased. Many, too, harassed by poverty and hunger, and others impelled by insatiable ambition or avarice and a desire of dishonest gain, were become so frantic, that they chose rather, by throwing all things into confusion, to involve themselves and us in one common ruin, than to remain quiet by living peaceably and honestly. fa16
During the whole of this lengthened period, I think that there is scarcely any of the weapons which are forged in the workshop of Satan, which has not been employed by them in order to obtain their object. And at length matters had come to such a state, that an end could be put to their machinations in no other way than cutting them off by an ignominious death; which was indeed a painful and pitiable spectacle to me. They no doubt deserved the severest punishment, but I always rather desired that they might live in prosperity, and continue safe and untouched; which would have been the case had they not been altogether incorrigible, and obstinately refused to listen to wholesome admonition. The trial of these five years was grievous and hard to bear; but I experienced not less excruciating pain from the malignity of those who ceased not to assail myself and my ministry with their envenomed calumnies. A great proportion of them, it is true, are so blinded by a passion for slander and detraction, that to their great disgracers they betray at once their impudence, while others, however crafty and cunning, cannot so cover or disguise themselves as to escape being shamefully convicted and disgraced; yet when a man has been a hundred times found innocent of a charge brought against him, and when the charge is again repeated without any cause or occasion, it is an indignity hard to bear. Because I affirm and maintain that the world is managed and governed by the secret providence of God, a multitude of presumptuous men rise lip against me, and allege that I represent God as the author of sin. This is so foolish a calumny, that it would of itself quickly come to nothing, did it not meet with persons who have tickled ears, and who take pleasure in feeding upon such discourse. But there are many whose minds are so filled with envy and spleen, or ingratitude, or malignity, that there is no falsehood, however preposterous, yea, even monstrous, which they do not receive, if it is spoken to them. Others endeavor to overthrow God’s eternal purpose of predestination, by which he distinguishes between the reprobate and the elect; others take upon them to defend free will; and forthwith many throw themselves into their ranks, not so much through ignorance as by a perversity of zeal which I know not how to characterise. If they were open and avowed enemies who brought these troubles upon me, the thing might in some way be borne. But that those who shroud themselves under the name of brethren, and not only eat Christ’s sacred bread, but also administer it to others, that those, in short, who loudly boast of being preachers of the gospel, should wage such nefarious war against me, how detestable is it? In this matter I may very justly complain with David,
“Yea, mine own familiar friend, in whom I trusted, who did eat of my bread, hath lifted up his heel against me,” (Psalm 41:9.)
“For it was not an enemy that reproached me; but it was thou, a man mine equal, my guide, and mine acquaintance. We took sweet counsel together, and walked unto the house of God in company,” (Psalm 55:12, 13, 14.)
Others circulated ridiculous reports concerning my treasures; others, of the extravagant authority and enormous influence which they say I possess; others speak of my delicacies and magnificence. But when a man is content with scanty food and common clothing and does not require from the humblest more frugality than he shows and practices himself, shall it be said that such an one is too sumptuous, and lives in too high a style? As to the power and influence of which they envy me, I wish I could discharge this burden upon them; for they estimate my power by the multitude of affairs, and the vast weight of labors with which I am overwhelmed. And if there are some whom I cannot persuade whilst I am alive that I am not rich, my death at length will prove it. I confess, indeed, that I am not poor; for I desire nothing more than what I have. All these are invented stories, and there is no color whatever for any one of them; but many nevertheless are very easily persuaded of their truth, and applaud them; and the reason is, because the greatest part judge that the only means of cloaking their enormities is to throw all things into disorder, and to confound black and white; and they think that the best and shortest way by which they can obtain full liberty to live with impunity just as they please, is to destroy the authority of Christ’s servants. In addition to these, there are “the hypocritical mockers in feasts,” of whom David complains, (Psalm 35:16;) and I mean by these not only lick-dish characters who seek a meal to fill their belly, fa17 but all those who by false reports seek to obtain the favor of the great. Having been long accustomed to swallow such wrongs as these, I have become almost hardened; yet when the insolence of such characters increased I cannot but sometimes feel my heart wounded with bitter pangs. Nor was it enough that I should be so inhumanly treated by my neighbors. In addition to this, in a distant country towards the frozen ocean, there was raised I know not how, by the frenzy of a few, a storm which afterwards stirred up against me a vast number of persons, who are too much at leisure, and have nothing to do but by their bickering to hinder those who are laboring for the edification of the Church. fa18 I am still speaking of the internal enemies of the Church—of those who, boasting mightily of the gospel of Christ, nevertheless rush against me with greater impetuosity than against the open adversaries of the Church, because I do not embrace their gross and fictitious notion concerning a carnal way of eating Christ in the sacrament; and of whom I may protest, after the example of David, “I am for peace; but when I speak, they are for war,” (<19C007>Psalm 120:7.) Moreover, the cruel ingratitude of all of them is manifest in this, that they scruple not to assail both in flank and rear a man who strenuously exerts himself to maintain a cause which they have in common with him and whom therefore they ought to aid and succor.
Certainly, if such persons were possessed of even a small portion of humanity, the fury of the Papists which is directed against me with such unbridled violence, would appease the most implacable animosity which they may bear towards me. But since the condition of David was such, that though he had deserved well of his own people, he was nevertheless bitterly hated by many without a cause, as he complains in Psalm 69:4, “I restored that which I took not away,” it afforded me no small consolation when I was groundlessly assailed by the hatred of those who ought to have assisted and solaced me, to conform myself to the example of so great and so excellent a person. This knowledge and experience have been of much service in enabling me to understand The Psalms, so that in my meditations upon them, I did not wander, as it were, in an unknown region. My readers, too, if I mistake not, will observe, that in unfolding the internal affections both of David and of others I discourse upon them as matters of which I have familiar experience. Moreover, since I have labored faithfully to open up this treasure for the use of all the people of God, although what I have done has not been equal to my wishes, yet the attempt which I have made deserves to be received with some measure of favor. Still I only ask that each may judge of my labors with justice and candour, according to the advantage and fruit which he shall derive from them. Certainly, as I have said before, in reading these Commentaries, it will be clearly seen that I have not sought to please, unless in so far as I might at the same time be profitable to others. And, therefore, I have not only observed throughout a simple style of teaching, but in order to be removed the farther from all ostentation, I have also generally abstained from refuting the opinions of others, although this presented a more favorable opportunity for plausible display, and of acquiring the applause of those who shall favor my book with a perusal. I have never touched upon opposite opinions, unless where there was reason to fear, that by being silent respecting them, I might leave my readers in doubt and perplexity. At the same time, I am sensible that it would have been much more agreeable to the taste of many, had I heaped together a great mass of materials which has great show, and acquires fame for the writer; but I have felt nothing to be of more importance than to have a regard to the edification of the Church. May God, who has implanted this desire in my heart, grant by his grace that the success may correspond thereto! GENEVA, July 22, 1557.
COMMENTARY
UPON THE BOOK OF PSALMS
