PSALM 92
This psalm contains an exhortation to praise God, and shows how much ground we have for
this exercise from the works of God, insisting, especially, upon his justice, displayed in the protection
of his people, and the destruction of the wicked. By such truth it encourages to the practice of
righteousness, and preserves us from fainting under the cross of Christ, by proposing to our view
a happy issue out of all our afflictions. To deter us, on the other hand, from the commission of
iniquity it declares that sinners, however they may prosper for a time, will speedily be destroyed.
A Song for the Sabbath-day.
Psalm 92:1-4
It is good to give thanks unto Jehovah, to sing praises unto thy name, O Most High! 2. To
show forth thy lovingkindness in the morning, and thy faithfulness in the night, 3. Upon the psaltery,
and upon the hand instrument, with the song upon the harp. 4. For thou, Jehovah, hast made me
glad in thy works; I will triumph in the works of thy hands.
1It is good to give thanks unto Jehovah. There is no reason to doubt that the Jews were in the
habit of singing this psalm, as the inscription bears, upon the Sabbath-day, and it is apparent, from
different passages, that other psalms were applied to this use. As the words may be read literally
in the Hebrew, it is good for giving thanks unto the Lord, some interpreters, founding upon the
letter , lamed, prefixed to the verb, understand the Psalmist to mean that it was good to have a
certain day set apart for singing the praises of God — that it was a useful arrangement by which
one day had been chosen to be occupied by the Lord’s people in celebrating his works. But it is
well known that this letter, when prefixed, is merely the ordinary mark of the infinitive mood —
and I have given what is obviously the simple meaning. The reason why the Psalmist appropriated
this psalm to the Sabbath is sufficiently obvious. That day is not to be holy, in the sense of being
devoted to idleness, as if this could be an acceptable worship to God, but in the sense of our
separating ourselves from all other occupations, to engage in meditating upon the Divine works.
As our minds are inconstant, we are apt, when exposed to various distractions, to wander from
God. 585 We need to be disentangled from all cares if we would seriously apply ourselves to the
praises of God. The Psalmist then would teach us that the right observance of the Sabbath does not
consist in idleness, as some absurdly imagine, but in the celebration of the Divine name. The
argument which he adduces is drawn from the profitableness of the service, for nothing is more
encouraging than to know that our labor is not in vain, and that what we engage in meets with the
Divine approbation. In the succeeding verse, he adverts to the grounds which we have for praising
God, that we may not imagine that God calls upon us to engage in this service without reason, or
simply in consideration of his greatness and power, but in remembrance of his goodness and
faithfulness, which should inflame our hearts to such exercise, if we had any proper sense and
experience of them. He would have us consider, in mentioning these, that not only is God worthy
of praise, but that we ourselves are chargeable with ingratitude and perversity should we refuse it.
We are the proper objects of his faithfulness and goodness, and it would argue inexcusable
585 “Car selon que nos pensees sont volages, si elles sont distraittes ca et la, elles s’alienent facilement de Dieu .”
297John Calvin Comm on Psalms (V3)
indifference if they did not elicit our cordial praises. It might seem a strange distinction which the
Psalmist observes when he speaks of our announcing God’s goodness in the morning, and his
faithfulness at night. His goodness is constant, and not peculiar to any one season, why then devote
but a small part of the day to the celebration of it? And the same may be said of the other Divine
perfection mentioned, for it is not merely in the night that his faithfulness is shown. But this is not
what the Psalmist intends. He means that beginning to praise the Lord from earliest dawn, we should
continue his praises to the latest hour of the night, this being no more than his goodness and
faithfulness deserve. 586 If we begin by celebrating his goodness, we must next take up the subject
of his faithfulness. Both will occupy our continued praises, for they stand mutually and inseparably
connected. The Psalmist is not therefore to be supposed as wishing us to separate the one from the
other, for they are intimately allied; he would only suggest that we can never want matter for praising
God unless indolence prevail over us, and that if we would rightly discharge the office of gratitude,
we must be assiduous in it, since his goodness and his faithfulness are incessant.
In the fourth verse, he more immediately addresses the Levites, who were appointed to the
office of singers, and calls upon them to employ their instruments of music — not as if this were
in itself necessary, only it was useful as an elementary aid to the people of God in these ancient
times. 587 We are not to conceive that God enjoined the harp as feeling a delight like ourselves in
mere melody of sounds; but the Jews, who were yet under age, were astricted to the use of such
childish elements. The intention of them was to stimulate the worshippers, and stir them up more
actively to the celebration of the praise of God with the heart. We are to remember that the worship
of God was never understood to consist in such outward services, which were only necessary to
help forward a people, as yet weak and rude in knowledge, in the spiritual worship of God. A
difference is to be observed in this respect between his people under the Old and under the New
Testament; for now that Christ has appeared, and the Church has reached full age, it were only to
bury the light of the Gospel, should we introduce the shadows of a departed dispensation. From
this, it appears that the Papists, as I shall have occasion to show elsewhere, in employing instrumental
music, cannot be said so much to imitate the practice of God’s ancient people, as to ape it in a
senseless and absurd manner, exhibiting a silly delight in that worship of the Old Testament which
was figurative, and terminated with the Gospel. 588
586 “Que si nous commencons au matin de louer Dieu, il faut continuer ses louanges jusques a la derniere partie de la nuit;
pource que sa bonte et fidelite meritent cela .” — Fr.
587 “Mais pource que c’estoit un rudiment fort utile au peuple ancien .” — Fr.
588 But although Calvin held the use of instrumental music in public worship to be inconsistent with the genius of the Christian
dispensation, he regarded the celebration of the praises of God with the melody of the human voice as an institution of great
solemnity and usefulness. He knew that psalm-singing is sanctioned by the apostles, and that music has a powerful influence in
exciting the mind to ardor of devotion; and to him belongs the merit of having, with the advice of Luther, formed the plan of
establishing, as a principal branch of public worship in the Reformed Churches, the singing of psalms, translated into the
vernacular language, and adapted to plain and easy melodies, which all the people might learn, and in which they all might join.
Immediately upon the publication of Clement Marot’s version of David’s Psalms into French rhymes at Paris, he introduced it
into his congregation at Geneva, set to plain and popular music; and it soon came into universal use throughout the numerous
congregations of the Reformed Church of France. At length Marot’s Psalms formed an appendix to the Catechism at Geneva,
and became a characteristic mark or badge of the Calvinistic worship and profession. Marot’s translation, which did not aim at
any innovation in the public worship, and which he dedicated to his master Francis I., and the ladies of France, received at first
the sanction of the Sorbonne, as containing nothing contrary to sound doctrine. But Calvin knew the character of the book better
than the doctors of the Sorbonne, and having, by his influence, obtained its introduction into the worship of the Protestant Church
of France, it contributed so much, in consequence of its extraordinary popularity, to the advancement of the Reformed cause in
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4Because thou, Jehovah, hast made me glad. The Psalmist repeats the truth that the Sabbath
was not prescribed as a day of idleness, but a season when we should collect our whole energies
for meditation upon the works of God. He intimates, at the same time, that those are best qualified
for celebrating the praises of God who recognize and feel his fatherly goodness, and can undertake
this service with willing and joyful minds. His language implies that the goodness and faithfulness
of God, which he had already mentioned, are apparent in his works upon a due examination of
them. What produces joy in our hearts is the exhibition which God gives of himself as a Father,
and of his deep and watchful anxiety for our welfare; as, on the other hand, the cause of our brutish
indifference is our inability to savor or relish the end designed in the works of God. 589 As the
universe proclaims throughout that God is faithful and good, it becomes us to be diligently observant
of these tokens, and to be excited by a holy joy to the celebration of his praise.
Psalm 92:5-8
O Jehovah! how magnificent are thy works! thy thoughts are very deep. 6. The foolish man
shall not know them, neither shall the man void of wisdom understand them. 7. When the wicked
flourish as the grass, and all the workers of iniquity spring up, that they may perish for ever. 8.
And thou, O Jehovah! art exalted for evermore.
5O Jehovah! how highly exalted are thy works! The Psalmist, having spoken of the works of
God in general, proceeds to speak more particularly of his justice in the government of the world.
Though God may postpone the punishment of the wicked, he shows, in due time, that in conniving
at their sins, he did not overlook or fail to perceive them; and though he exercises his own children
with the cross, he proves in the issue, that he was not indifferent to their welfare. His reason for
touching upon this particular point seems to be, that much darkness is thrown upon the scheme of
Divine Providence by the inequality and disorder which prevail in human affairs. 590 We see the
wicked triumphing, and applauding their own good fortune, as if there was no judge above, and
taking occasion from the Divine forbearance to run into additional excesses, under the impression
that they have escaped his hand. The temptation is aggravated by that stupidity and blindness of
heart which lead us to imagine that God exerts no superintendence over the world, and sits idle in
heaven. It is known, too, how soon we are ready to sink under the troubles of the flesh. The Psalmist,
therefore, intentionally selects this as a case in which he may show the watchful care exerted by
God over the human family. He begins, by using the language of exclamation, for such is the
dreadful distemper and disorder by which our understandings are confounded, that we cannot
comprehend the method of God’s works, even when it is most apparent. We are to notice, that the
inspired penman is not speaking here of the work of God in the creation of the heavens and earth,
that country, that it was interdicted under the most severe penalties; and, in the language of the Romish Church, psalm-singing
and heresy became synonymous terms. — Warton ’sHistory of English Poetry , volume 3, pages 164, 165.
589 “Comme aussi la cause de nostre paresse brutale est, que nous avons perdu tout goust quand il est question dee savourer la
fin des oeuvres de Dieu .”
590 “Pource que la confusion difforme laquelle se voit en la vie des hommes, obscurcit grandement l’ordre de la providence
de Dieu .”
299John Calvin Comm on Psalms (V3)
nor of his providential government of the world in general, but only of the judgments which he
executes amongst men. He calls the works of God great, and his thoughts deep, because he governs
the world in quite another manner than we are able to comprehend. Were things under our own
management, we would entirely invert the order which God observes; and, such not being the case,
we perversely expostulate with God for not hastening sooner to the help of the righteous, and to
the punishment of the wicked. It strikes us as in the highest degree inconsistent with the perfections
of God, that he should bear with the wicked when they rage against him, when they rush without
restraint into the most daring acts of iniquity, and when they persecute at will the good and the
innocent; — it seems, I say, in our eyes to be intolerable, that God should subject his own people
to the injustice and violence of the wicked, while he puts no check upon abounding falsehood,
deceit, rapine, bloodshed, and every species of enormity. Why does he suffer his truth to be obscured,
and his holy name to be trampled under foot? This is that greatness of the Divine operation, that
depth of the Divine counsel, into the admiration of which the Psalmist breaks forth. It is no doubt
true, that there is an incomprehensible depth of power and wisdom which God has displayed in the
fabric of the universe; but what the Psalmist has specially in view is, to administer a check to that
disposition which leads us to murmur against God, when he does not pursue our plan in his
providential managements. When anything in these may not agree with the general ideas of men,
we ought to contemplate it with reverence, and remember that God, for the better trial of our
obedience, has lifted his deep and mysterious judgments far above our conceptions.
6The foolish man shall not know them. This is added with propriety, to let us know that the
fault lies with ourselves, in not praising the Divine judgments as we ought. For although the Psalmist
had spoken of them as deep and mysterious, he here informs us that they would be discerned without
difficulty, were it not for our stupidity and indifference. By the foolish, he means unbelievers in
general, tacitly contrasting them with believers who are divinely enlightened by the word and Spirit.
The ignorance and blindness to which he alludes have possession of all without exception, whose
understandings have not been illuminated by Divine grace. It ought to be our prayer to God, that
he would purge our sight, and qualify us for meditation upon his works. In short, the Psalmist
vindicates the incomprehensible wisdom of God from that contempt which proud men have often
cast upon it, charging them with folly and madness in acting such a part; and he would arouse us
from that insensibility which is too prevalent, to a due and serious consideration of the mysterious
works of God.
7When the wicked flourish as the grass. He points out, and exposes, by a striking and appropriate
figure, the folly of imagining that the wicked obtain a triumph over God, when he does not, it may
be, immediately bring them under restraint. He makes an admission so far — he grants that they
spring up and flourish — but adds immediately, by way of qualification, that they flourish, like the
grass, only for a moment, their prosperity being brief and evanescent. In this way he removes what
has been almost a universal stumbling-block and ground of offense; for it would be ridiculous to
envy the happiness of men who are doomed to be speedily destroyed, and of whom it may be said,
that to-day they flourish, and to-morrow they are cut down and wither, ( Psalm 129:6 .) It will be
shown, when we come to consider the psalm now quoted, that the herbs to which the wicked are
compared are such as grow on the roofs of houses, which want depth of soil, and die of themselves,
for lack of nourishment. In the passage now before us, the Psalmist satisfies himself with using
simply the figure, that the prosperity of the wicked draws after it the speedier destruction, as the
grass when it is full grown is ready for the scythe. There is an antithesis drawn, too, between the
300John Calvin Comm on Psalms (V3)
shortness of their continuance and the everlasting destruction which awaits them; for they are not
said to be cut down that they may flourish again, as withered plants will recover their vigor, but to
be condemned to eternal perdition. 591 When he says of God, that he sits exalted for evermore, some
understand him to mean, that God holds the power and office of governing the world, and that we
may be certain nothing can happen by chance when such a righteous governor and judge administers
the affairs of the world. Various other meanings have been suggested. But it seems to me that the
Psalmist compares the stability of God’s throne with the fluctuating and changeable character of
this world, reminding us that we must not judge of Him by what we see in the world, where there
is nothing of a fixed and enduring nature. God looks down undisturbed from the altitude of heaven
upon all the changes of this earthly scene, which neither affect nor have any relation to him. And
this the Psalmist brings forward with another view than simply to teach us to distinguish God from
his creatures, and put due honor upon his majesty; he would have us learn in our contemplations
upon the wonderful and mysterious providence of God, to lift our conceptions above ourselves and
this world, since it is only a dark and confused view which our earthly minds can take up. It is with
the purpose of leading us into a proper discovery of the Divine judgments which are not seen in
the world, that the Psalmist, in making mention of the majesty of God, would remind us, that he
does not work according to our ideas, but in a manner corresponding to his own eternal being. We,
short-lived creatures as we are, often thwarted in our attempts, embarrassed and interrupted by
many intervening difficulties, and too glad to embrace the first opportunity which offers, are
accustomed to advance with precipitation; but we are taught here to lift our eyes unto that eternal
and unchangeable throne on which God sits, and in wisdom defers the execution of his judgments.
The words accordingly convey more than a simple commendation of the glorious being of God;
they are meant to help our faith, and tell us that, although his people may sigh under many an
anxious apprehension, God himself, the guardian of their safety, reigns on high, and shields them
with his everlasting power.
Psalm 92:9-11
For, lo! thine enemies, O Jehovah! for, lo, thine enemies shall perish; all the workers of
iniquity shall be scattered. 59210. But my horn shalt thou exalt, like the horn of an unicorn: 593 I
591 “Comme s’il disoit qu’ils ne sont point retranchez, afin que sur le prim-temps ils rejettent derechef, ainsi que les herbes
mortes reprenent nouvelle vigueur, mais qu’ils sont condamnez a perdition eternelle . — Fr.
592 Hammond reads “separated,” and supposes that this may be a judicial phrase, denoting the discrimination made betwixt
men, as that which will be effected betwixt the sheep and the goats at the last day. Matthew 25:32 — “All the nations shall be
gathered together or assembled before him” as a judge, “and, ἀφοριεῖ αὐτους ἀπ᾿ αλλήλων , he shall separate them one from
another, as a shepherd, ἀφορίζει , separates the sheep from the goats.” For this interpretation we have the authority of the Chaldee,
which paraphrases the clause thus, “In the world to come the workers of iniquity shall be separated from the congregation of the
just.” If this sense is admitted, the passage corresponds with these words in the fifth verse of the first psalm, “The ungodly shall
not stand in the judgment, nor sinners in the congregation of the righteous.” The LXX., however, render the original word, ,
yithparedu , by διασκορπισθήσονται , “shall be scattered;” and the Syriac gives a similar version. Thus it may denote the scattering
of enemies, which have been vanquished in battle and put to flight.
593 The horn is worn over all the East, and is the symbol of strength and power. It adorns the heads of all princely personages
in Oriental mythology. Large horns, representing the glory of deity, are planted on the heads of their idols, or placed in their
hands. The horn is therefore frequently employed in Scripture as the emblem of power and authority; and when the Psalmist
301John Calvin Comm on Psalms (V3)
have been profusely anointed with fresh oil. 59411. And mine eyes shall see it on mine enemies:
mine ears shall hear it upon those who rise up against me, upon those who persecute me.
9For, lo! thine enemies, O Jehovah! From what was already said in the verse preceding, the
Psalmist concludes it to be impossible that God should not overthrow his enemies. This, as I have
already observed, clearly shows that it was his design to establish our faith under the strong
temptations to which it is subjected, and, more especially, to remove that offense out of the way,
which has disturbed the minds of many, and led them astray; — we refer to the prosperity of the
wicked, and its effect in attaching a certain perplexity to the judgments of God. As our faith is never
called to a more sharp and arduous trial than upon this point, the Psalmist delivers the truth, which
he announces with much force of expression, using both exclamations and repetition. First, he
declares the destruction of God’s enemies to be as certain as if it had already taken place, and he
had witnessed it with his own eyes; then he repeats his assertion: and from all this we may see how
much he had benefited by glancing with the eye of faith beyond this world to the throne of God in
the heavens. When staggered in our own faith at any time by the prosperity of the wicked, we should
learn by his example to rise in our contemplations to a God in heaven, and the conviction will
immediately follow in our minds that his enemies cannot long continue to triumph. The Psalmist
tells us who they are that are God’s enemies. God hates none without a cause; nay, so far as men
are the workmanship of his hand, he embraces them in his fatherly love. But as nothing is more
opposed to his nature than sin, he proclaims irreconcilable war with the wicked. It contributes in
no small degree to the comfort of the Lord’s people, to know that the reason why the wicked are
destroyed is, their being necessarily the objects of God’s hatred, so that he can no more fail to
punish them than deny himself. 595
The Psalmist, shortly afterwards, shows that he intended this to be a ground of comfort and
hope under all cares, griefs, anxieties, and embarrassments. He speaks under the figure of oil of
enjoying Divine blessings, and by green or fresh oil is meant, such as has not become corrupted,
or unfit for use by age. It is noticeable that he appropriates, and improves for his own individual
comfort, that grace of God which is extended to all the Lord’s people without exception; and would
teach us by this that mere general doctrine is a cold and unsatisfactory thing, and that each of us
should improve it particularly for himself, in the persuasion of our belonging to the number of
God’s children. In one word, the Psalmist promises himself the protection of God, under whatever
persecutions he should endure from his enemies, whether they were secret, or more open and violent,
that he may encourage himself to persevere with indefatigable spirit in the world’s conflict. We
may judge from this how absurd is the opinion of the Rabbin, who conjectured that Adam was the
affirms that God would exalt his horn, it expresses his assurance of victory over his enemies. As to the animal meant by “the
unicorn,” great variety of interpretations has obtained both among ancient and modern critics. The most probable opinion is that
of Bochart, who, supporting himself by numerous quotations from Arabian and other Eastern writers, concludes that the , reem ,
of Scripture, is a species of wild goat of a snow-white color, having long and sharp horns, and distinguished by carrying their
heads very high.
594 “The verb in the Hebrew expresses much more than a superficial unction, viz., a penetration of the whole substance of the
man’s person by the oil. See Parkhurst’s Lexicon, under : — fresh oil ; rather invigorating oil .” — Horsley The original word
for fresh signifies green But, as Harmer observes, “We are not to suppose the Psalmist means oil of a green color. We are to
understand the word as signifying precious, fragrant oil, such as princes in times of prosperity were anointed with.” — Harmer ’s
Observations , volume 3, page 257.
595 “Qu’il faut necessairement qu’ils soyent hays de Dieu, lequel ne se peut renoncer soy mesme .”
302John Calvin Comm on Psalms (V3)
author of this psalm 596 — as if it were credible that his posterity should have set themselves up in
rebellion against him.
Psalm 92:12-13
The righteous shalt flourish like the palm-tree, 597 he shall be multiplied as the cedar in
Lebanon. 59813. Those who are planted in the house of Jehovah shall flourish in the courts of our
God. 14. They shall still bud forth in old age; they shall be fat and green; 15. That they may show
that Jehovah is upright, my rock, and that there is no iniquity in him.
12The righteous shall flourish like the palm-tree. He now passes to the consideration of another
general truth, That though God may exercise his people with many trials, subject them to hardships,
and visit them with privations, he will eventually show that he had not forgotten them. We need
not be surprised that he insists so explicitly and carefully upon this point, as nothing is more difficult
than for the saints of God to entertain expectations of being raised up and delivered when they have
been reduced almost to the state of the dead, and it does not appear how they can live. Some think
the cedar is mentioned from the fragrancy of its smell, and the palm for the sweetness of its fruit;
but this is too subtile a meaning to attach to the words. The sense seems simply, that though the
righteous may appear for a time to be withered, or to have been cut down, they will again spring
up with renewed vigor, and flourish as well and as fair in the Church of God as the stateliest trees
upon Lebanon. The expression which is employed — planted in the house of the Lord — gives the
reason of their vigorous growth; nor is it meant that they have merely a place there, (which can be
said even of hypocrites,) but that they are firmly fixed, and deeply rooted in it, so as to be united
to God. The Psalmist speaks of the courts of the Lord, because none but the priests were allowed
596 These Rabbins say that Adam composed it immediately after the creation before the Sabbath. The Chaldee paraphrase
entitles the psalm, “A hymn or song which the first man spoke concerning the Sabbath-day.” But had it been a composition of
Adam’s, one would think it should have been placed at the head of this collection of psalms. Besides, there were no musical
instruments at that time for this psalm to be sung upon, (see verse 3;) for Tubal was the father of them that handle the harp and
organ; nor, as Calvin observes, had Adam numerous enemies and wicked men who rose up against him, to which reference is
made in verses 7, 9, 11. We may therefore justly regard the Jewish tradition, which ascribes the composition of this psalm to
Adam, as fabulous, having no other foundation but the invention and fancy of some of their Rabbins.
597 The palm is one of the noblest and most beautiful of trees. It is more remarkable than any other tree for its straight , upright
growth, and hence its Hebrew name tamar It frequently rises to the height of more than a hundred feet; and its leaves, when
it arrives at maturity, are often six or eight feet in length, and broad in proportion. At the age of thirty it attains its greatest vigor,
and continues in full strength and beauty for seventy years longer, producing every year about three or four hundred weight of
dates. It is crowned at the top with a large tuft of spiralling leaves about four feet long, which never fall off, but always continue
in the same flourishing verdure. And it has been said that when loaded with any weight it possesses the quality of resisting it,
and of rising upwards and bending the contrary way, to counterbalance the pressure. This tree, then, so distinguished for its
uprightness, loftiness, fecundity, longevity, perpetual verdure, and power of resistance, is employed with great elegance to
express the spiritual beauty, elevation, fruitfulness, constancy, patience, and victory of the righteous.
598 The cedars of Lebanon are a favourite image with the sacred writers. They grow to a prodigious size, rise to an enormous
height, and spread their branches to a great extent, affording a grateful shade. They continue to flourish for more than a thousand
years; and, when cut down, their wood is so durable that it has obtained the reputation of being incorruptible. How striking, then,
the image, “The righteous shall grow like a cedar in Lebanon,” like that massy, lofty, umbrageous, and incorruptible tree, which
continues to flourish from generation to generation, which survives empires, and is still vigorous when a thousand years have
passed over it.
303John Calvin Comm on Psalms (V3)
to enter the holy place; the people worshipped in the court. By those who are planted in the Church
he means such as are united to God in real and sincere attachment, and insinuates that their prosperity
cannot be of a changeable and fluctuating nature, because it is not founded upon anything that is
in the world. Nor indeed can we doubt that whatever has its root, and is founded in the sanctuary,
must continue to flourish and partake of a life which is spiritual and everlasting. It is in this sense
that he speaks of their still budding forth, and being fat, even in old age, when the natural sap and
juices are generally dried up. The language amounts to saying that they are exempt from the ordinary
lot of men, and have a life which is taken from under the common law of nature. 599 It is thus that
Jacob, speaking of the great renovation which should take place in the Church, mentions, that at
that happy period he who was an hundred years old should be a child, meaning that, though old
age naturally tends to death, and one who has lived a hundred years is upon the very borders of it,
yet in the kingdom of Christ; a man would be reckoned as being merely in his childhood, and
starting in life, who entered upon a new century. This could only be verified in the sense, that after
death we have another existence in heaven.
15.That they may show that Jehovah is upright. It is evident from this verse that the great object
of the Psalmist is, to allay that disquietude of mind which we are apt to feel under the disorder
which reigns apparently in the affairs of this world; and to make us cherish the expectation, (under
all that may seem severe and trying in our lot, and though the wicked are in wealth and power,
flourish, and abound in places and distinctions,) that God will bring light and order eventually out
of confusion . That they may show, it is said particularly, that the Lord is upright; for through the
influence of our corruption we are apt to conclude, when things do not proceed as we would wish
in the world, that God is chargeable not only with neglect but with unrighteousness, in abandoning
his people, and tolerating the commission of sin. When God displays his justice in proceeding to
execute vengeance upon the wicked, it will be seen at once, that any prosperity which they enjoyed
was but the forerunner of a worse destruction in reserve for them. The Psalmist, in calling God his
rock, shows a second time that he reckoned himself amongst the number of those in whom God
would illustrate his justice by extending towards them his protection.
599 “They shall still bring forth fruit in old age . Being thus planted and watered, they shall not only bring forth the fruits of
righteousness, but shall continue and go on to do so, and even when they are grown old; contrary to all other trees, which, when
old, cease bearing fruit; but so do not the righteous; grace is often in the greatest vigor when nature is decayed; witness Abraham,
Job, David, Zechariah, and Elisabeth, and good old Simeon, who went to the grave like shocks of corn fully ripe.” — Dr Gill .
304John Calvin Comm on Psalms (V3)
The translation of Psalms 67 -92 is located here.
305John Calvin Comm on Psalms (V3)
Indexes
Index of Scripture References
Genesis
1:11 1:16 1:21 4:15 4:24 6:2 8:13 10:6 11:15 11:28 13:15 14:18 15:18 17:7 18:19
19:37 19:38 21:23 22:8 25:2 25:12-18 25:30 27:1 28:12 29:1 31:53 42:23 44:20
45:18 49 49:3 49:10 49:21 49:22 49:24
Exodus
4:22 4:22 5:2 7:7 7:12 8:21 8:22 9:23 11:5 12:23 12:29 12:29 14:4 14:8 14:11
14:11 14:12 14:24 14:30 15:2 15:16 15:20 15:20 15:24 16:1 16:10 16:12 16:13
16:27 17 17:7 19 20:2 20:4 20:5 20:5 20:5 23:25 25:21 30:26 32:1 32:6 32:17-19
32:22 34:6 34:6 34:7
Leviticus
16 16:5 16:21 16:22 23:24
Numbers
2 2:18-21 2:19 6:24-26 6:24-26 10:10 10:11 10:35 11:1 11:2 11:3 11:4 11:31-35
11:33 13:22 14:1 14:22 14:23 14:27-29 14:32 16:22 17:8 18:29 20:2 20:13 21
21:1 21:13 21:14 21:15 23:10 24:4 24:21 26:10 26:37 29:1 33:3
Deuteronomy
1:42 3:3 3:4 5:6 5:8 11:24 12:5 20:1 20:4 21:6 21:10 21:17 25:7 29:18 30:12
32:3 32:13 32:14 32:17 32:27 32:29 32:33 32:33 33 34:7
Joshua
3:6 3:16 13:5 17:11 17:11 18:1
Judges
4 4 4:3 4:13 5 5:4 5:5 5:12 5:14 5:16 5:19 6 7 7:21 7:23 7:24 7:25 8:10-21
8:19 9:48 11:34 13:6 13:22 19:10 19:20
Ruth
4:1 4:2
1 Samuel
2:5 2:27 4:10 4:11 4:17 5:12 9:6 14:25 15:7 16:12 18:6
2 Samuel
1:19 1:25 6:17 6:18 7 7:8 7:11 7:14 7:14 11:11 12:31 24
1 Kings
4:20 4:21 4:31 4:31 4:31 5:18 8:27 12:2 12:25-33 14:6 18:44 19:18 20:23 22:10
2 Kings
2:12 4:23 4:31 6:16 6:16 7:1-18 19 19:16 19:35 19:35 19:36 19:37 24:8 25:7
1 Chronicles
1:24-27 2:6 2:6 5:10 7:20 7:21 7:22 9:19 14:11 19:10-19 25:1 25:1 26:1-19
2 Chronicles
306John Calvin Comm on Psalms (V3)
6:28 6:28 11 15 16 19:5-7 19:7 20:1 20:10 20:14 20:19 20:22 26:21 28:5 28:11
29:30 32:21 36:22 36:23
Esther
2:6 2:19 9:13
Job
1:6 2:10 3:4 3:23 5:7 5:26 9:30 14:7 15:27 18:19 20:11 20:17 21:13 27:20 29:7
29:12 29:16 29:17 31:13 40:21 41
Psalms
2:1 2:7 12:4 13:1 16:4 16:10 17:5 17:10 17:14 18:26 18:45 20:7 20:7 22:7 22:9
22:10 22:18 22:23 22:26 26:6 27:5 29:1 29:1 29:1 29:4 30:5 31 31:1 32:3 33:12
33:12 34:7 35:13 36:6 36:7 38 39:6 39:6 44:3 44:3 44:17 44:18 44:23 45 45:3
45:11 48:2 50:14 57:6 58:10 59:13 67 67:1-7 68:1-6 68:7-10 68:11-14 68:15-17
68:18-24 68:25-27 68:27 68:28-30 68:31-35 69:1-5 69:6-9 69:9 69:10-13 69:14-18
69:19-21 69:22-29 69:30-33 69:34-36 70:1-5 71:1-4 71:5-8 71:9-13 71:11 71:14-16
71:17-19 71:20-24 72:1-6 72:7-11 72:8 72:12-15 72:16-20 73:1-3 73:4 73:4-9 73:10-14
73:15-17 73:16 73:17 73:18-20 73:21-24 73:25-28 74:1 74:1-8 74:2 74:9 74:9-12
74:13-17 74:14 74:14 74:18-23 75:1-7 75:8-10 76:1-6 76:7-12 77:1-6 77:7-10 77:11-14
77:15-20 78:1-6 78:7-11 78:12-16 78:17-22 78:23-25 78:26-31 78:32-37 78:38-41
78:42-51 78:52-58 78:59-66 78:60 78:67 78:67 78:67-72 79 79:1-4 79:5 79:5 79:5-9
79:10-13 80:1-3 80:4-7 80:8-13 80:14-19 81:1-3 81:8-12 81:13-16 82:1-4 82:5-8 82:6
83:1-4 83:5-8 83:9 83:9-12 83:13-18 84:1-4 84:5-7 84:8-11 85:1-4 85:5-8 85:9-13
85:12 86:1-7 86:8-11 86:12-17 87:1 87:1-3 87:4 87:4-6 87:7 88:1-5 88:5 88:6-9
88:10-13 88:14-18 89:1-4 89:5-8 89:7 89:7 89:9-14 89:11 89:15-18 89:19-23 89:24-29
89:30-37 89:37 89:38 89:38 89:38-45 89:46-48 89:49-52 90:1 90:1-2 90:3-8 90:9-10
90:11-13 90:14-17 91:1-4 91:5-8 91:6 91:9-12 91:13-16 92:1-4 92:5-8 92:9-11 92:12-13
96:5 99 102:28 103:13-16 103:14 105:11 105:12 105:15 105:31 105:44 107:2 110:2
111:7 113:7 114:2 118:18 118:18 118:25 119:18 119:20 119:30 119:39 119:52 119:75
125:2 125:2 129:6 132:11 132:14 133:3 133:3 137:5 138:8 145:19 147:14 148:7
Proverbs
1:9 2:17 3:26 7:22 8:15 23:31 26:2 30:25 30:26
Ecclesiastes
9:2 9:3 10:17
Song of Solomon
1:2 2:14 4:9 8:6
Isaiah
1:3 1:24 1:24 2:2 3:16 8:17 9:4 9:12 11:4 12:3 13:21 14:19 14:20 14:22 14:23
14:30 14:32 14:32 17:13 19:11 19:13 20:3 20:4 21:12 23:1 25:9 26:1 26:19 27:6
27:36 29:7 30:4 30:7 30:21 31:3 33:4 33:19 34:14 36:20 37:22 37:23 37:23 37:36
40 40:1 40:9 41:2 41:7 43:21 44:26-28 45:1-11 51:1 51:9 51:9 52:7 52:7 54:1
55:4 55:6 57:14 58:6 58:6 59:6 59:14 59:17 59:21 60:4 62:10 65:6 65:24 330:4
Jeremiah
7:12 8:2 9:15 10:25 12 12:1 14:22 22:19 22:23 25:12 25:13 31:31-34 32:18 33:2
36:30 48:28 50:39
Lamentations
307John Calvin Comm on Psalms (V3)
3:1
Ezekiel
7:22 12:6 13:9 16:32 17:2 18:32 19:10 19:12 19:13 21:21 21:22 21:27 24:24 24:27
27:9 29:3 29:3 29:5 32:2 32:2 33:31
Daniel
3:15 5:1 5:30 11:38 12:2
Hosea
2:23 7:16 7:16 10:4 13:11 45:3
Joel
1:4 1:4 2:25
Amos
3:8 6:6 6:12 6:13 9:2
Obadiah
1:4
Micah
4:1 4:3
Nahum
1:8 2:7
Habakkuk
1:11 2:1 2:1 3:2 3:3
Haggai
1:10 1:11 2:9 2:17-19
Zechariah
2:8
Malachi
4:2
Matthew
4:6 13:35 13:54 13:56 16:6 25:32 27:34 27:48 28:18
Mark
1:35
Luke
2:34 4:10 4:11 6:38 9:55 9:55 13:11 13:12 13:16 23:31
John
1:47 1:51 2:17 2:17 7:15 10:18 10:34 10:34 10:35 15:25 17:3 19:28 19:28-30
19:29 19:29
Acts
1:16 1:20 15:21
Romans
1:17 2:16 4:14 8:26 8:30 8:31 8:39 9:17 9:23 10:14 10:14 11:9 11:9 11:10 11:33
13:1 15:3 15:3 15:5 15:6 15:9
1 Corinthians
4:5 5:8 7:31 10:2 10:3 11:33 13:1 14:13
2 Corinthians
3:18
308John Calvin Comm on Psalms (V3)
Galatians
3:16 4:19
Ephesians
1:4 1:10 4:8 4:8 4:8 4:9 4:10 6:16
Philippians
4:7
Colossians
1:15 3:3
1 Thessalonians
4:3 4:3 4:4 4:4 4:7 4:7
2 Thessalonians
1:6 1:7
1 Timothy
2:2 3:15 4:8 6:16
2 Timothy
3:7
Hebrews
1:3 1:5 9:22 12:6 12:6
James
4:6
1 Peter
4:17 4:17 5:8
2 Peter
3:4 3:8
1 John
2:19
Jude
1:14
Revelation
12:9 22:11
Tobit
1:18
Wisdom of Solomon
16:14
1 Maccabees
1:47
Index of Scripture Commentary
Psalms
309John Calvin Comm on Psalms (V3)
67:1 67:2 67:3 67:6 68:1 68:3 68:4 68:7 68:9 68:11 68:13 68:14 68:15 68:16
68:17 68:18 68:19 68:21 68:22 68:24 68:25 68:28 68:30 68:31 68:32 68:34 69:1
69:2 69:3 69:4 69:5 69:6 69:7 69:9 69:10 69:12 69:13 69:14 69:16 69:18 69:19
69:20 69:21 69:22 69:23 69:24 69:25 69:26 69:27 69:28 69:29 69:30 69:31 69:32
69:34 69:36 71:1 71:4 71:5 71:6 71:7 71:9 71:10 71:12 71:13 71:14 71:15 71:16
71:17 71:19 71:20 71:22 71:23 72:1 72:2 72:4 72:5 72:6 72:7 72:8 72:10 72:11
72:12 72:15 72:16 72:17 72:18 72:20 73:1 73:2 73:3 73:4 73:5 73:6 73:7 73:8
73:9 73:10 73:11 73:12 73:15 73:16 73:17 73:18 73:19 73:20 73:21 73:22 73:23
73:24 73:25 73:26 73:27 73:28 74:1 74:2 74:3 74:4 74:5 74:7 74:8 74:9 74:10
74:11 74:12 74:13 74:16 74:17 74:18 74:19 74:20 74:21 74:22 75:1 75:2 75:3
75:4 75:6 75:8 75:9 76:1 76:2 76:3 76:4 76:5 76:7 76:8 76:9 76:10 76:11 76:12
77:1 77:2 77:3 77:4 77:5 77:6 77:7 77:9 77:10 77:11 77:13 77:14 77:15 77:16
77:17 77:19 78:1 78:3 78:4 78:5 78:6 78:7 78:8 78:9 78:10 78:11 78:12 78:15
78:17 78:18 78:19 78:21 78:23 78:26 78:30 78:32 78:33 78:34 78:36 78:38 78:39
78:40 78:42 78:44 78:50 78:52 78:53 78:55 78:56 78:58 78:59 78:60 78:61 78:62
78:65 78:67 78:68 78:69 78:70 78:71 79:1 79:4 79:5 79:6 79:8 79:9 79:10 79:11
79:12 79:13 80:1 80:3 80:4 80:5 80:8 80:12 80:14 80:15 80:16 80:17 80:18 81:1
81:4 81:5 81:6 81:7 81:8 81:9 81:10 81:11 81:13 81:14 81:15 82:1 82:2 82:3
82:5 82:6 82:8 83:1 83:2 83:4 83:5 83:9 83:12 83:13 83:18 84:1 84:2 84:3 84:4
84:5 84:6 84:7 84:8 84:10 84:11 85:1 85:2 85:4 85:5 85:6 85:7 85:8 85:9 85:10
85:12 85:13 86:1 86:2 86:3 86:5 86:6 86:8 86:9 86:10 86:11 86:12 86:13 86:14
86:15 86:16 86:17 87:1 87:2 87:3 87:4 87:5 87:6 87:7 88:1 88:3 88:5 88:6 88:7
88:8 88:9 88:10 88:11 88:14 88:15 89:1 89:2 89:3 89:5 89:6 89:7 89:9 89:11
89:14 89:15 89:17 89:18 89:19 89:20 89:22 89:24 89:25 89:26 89:28 89:30 89:34
89:35 89:36 89:38 89:40 89:42 89:45 89:46 89:47 89:48 89:49 89:50 89:51 89:52
90:1 90:2 90:3 90:5 90:7 90:8 90:9 90:10 90:11 90:12 90:13 90:16 91:1 91:2
91:3 91:4 91:5 91:7 91:9 91:11 91:12 91:13 91:14 91:15 92:1 92:4 92:5 92:6
92:7 92:9 92:12 92:15
Index of Greek Words and Phrases
•εὕρον οὐδὲν ταῖς χερσιν αὐτῶν
•ἀθήσει
•ἀποστολὢν δἰ ἀγγελων πονηρῶν
•ἀπρόσοιτον
•ἀσπιδα
•ἀφορίζει
•ἀφοριεῖ αὐτους ἀπ᾿ αλλήλων
•ἐν ἀνδρέια
•ἐν ἀςθρώπω
•ἐν τη πόλει σου
310John Calvin Comm on Psalms (V3)
•ἐξομολογουμένην σοι
•ἐπ᾿ ἀνθρώποις
•ἐυ ταῖς πύλαις της θυγατρὸς Σιών
•ἔδωκε
•ἔδωκε δόματα τοῖς ἀνθρώποις
•ἔλαβες δοματα ἐν ἀνθρώπω
•ἔλαθες ἐπι,
•ἔλαθες δοματα ἐπ᾿ ανθρώποις
•ἔπαρον τάς χεῖρας
•ἡ χειρ μου νυκτοςἐκτετατο διηνεκως
•ἡγεμόνες αὐτων
•ὄρος τετυρωμένον
•ὅτι οὺκ ἔστιν ἀνάνευσις ἐν τῶ Θανάτω αὐτῶν:
•ὑσσωπος
•‘—Oqi dmwev eni oikw En koni agci purov.’”
•Αιθιοπες
•Εἰς ἀνταπόομα αὐτοῖς
•Εκάλυψενὄρη ἡ σκιὰ αὐτὢς, καὶ αί ἀναδενδράδες αὐτὢς τὰς κέδρους του Θεοῦ
•Ιχθυοφάγοι
•Και ἁδοντες ὡς χωροι, πασαι πηγαι εν σοι
•Ο Θεός Κύριος δώσει ῥη̑μα τοῖς εὐαγγελισαμένοις
•Οὐκ ἔγνων πραγματείας
•Οδοποιήσατε
•Τανις
•Τλῶσσα ποῖ πορεύν; πόλιν ἀνορθώσουσα καὶ πόλιν καταστρέψουσα
•Τοῦ Κυρίου διέξοδοι τοῦ θανάτου
•Ωδὴ πρὸς τὸν Ασσύριον
•βελη πεπυρωμενα
•βρουχος
•γειτοσιν ἡμων
•γραμματείας
•γραμματειάς
•διαμενεῖ
•διασκορπισθήσονται
•διηγημα
•δυνάμει πολλὢ
•εἰς αἰω̑νας
•ζοφος
•και είς ἀνταπόδοσιν
•κατὰ τῶν ἁγίων σου
•κλήρων
311John Calvin Comm on Psalms (V3)
•κυνομυία
•λέων ἄιολος
•λογιζεσθαι
•μυριάδες ἁγίαι
•μωρος
•οὐκ ἀνθρώπου ἀλλὰ δράκοντος
•παρὰ στάθμην
•πραγματείας
•προθληματα
•προσέθηκαν
•σὺ Κύριε ἡ ἔλπις μου
•σκοπεω
•συκος
•συνδεσμον
•ταῖς εὐαγγελισαμείαις
•τραυματιας
•υἱους ἰατρων
•φυτὸν Οσιριδος
•χενόιριν
•Tlw>sshv peri>pato>v ejstin ajdolesci>a.”“
Index of Hebrew Words and Phrases
•א
•אבירים
•אד מרום
•אדני
•אולם
•אולמיהם
•און
•אור
•אות
•אז
•אחור
312John Calvin Comm on Psalms (V3)
•איתן
•אך
•אכל
•אל
•אלהום
•אלהים
•אלפי שנאן
•אם
•אמרתי
•אעידה
•אפונה
•ארבה
•ארון העדת
•אשכר
•אשפת
•אשר
•אשתוללו
•אשתונן
•את
•אתאפי
•אתה
•ב
•באדם
•בגד
•בגדתי
•בהלה
•בהעיר
•בחנמל
•בית החפשית
313John Calvin Comm on Psalms (V3)
•בכושרות
•בל
•בן
•בן אדם
•בני רשף
•בניהם
•בעיר
•בערבות
•בצר
•בקדש
•בר
•בר מן ירושלם
•ברית
•ברית יכרתו
•בשר
•ג
•גבר
•גגע
•גוע
•גלגל
•גם
•גנה
•גער
•ד
•דור
•דור דורים
•דרור
•דרר
•ה
314John Calvin Comm on Psalms (V3)
•הבחא
•הגבלים
•הדׁש
•הדש
•הוה מן
•הוללו
•הורם פעם
•הכין
•הלום
•הלל
•הללו
•הלם
•המבשרות
•המשפתים
•הסתופף
•הר בשן
•הרשים
•השרים
•ו
•וידעו
•וכרש
•וסב
•וסלח
•זדים
•זה
•זור
•זנה
•זרים
•חאל
315John Calvin Comm on Psalms (V3)
•חגור
•חגר
•חדד
•חדה
•חוללים
•חידות
•חיל
•חיק
•חית
•חיתם
•חלב
•חלה
•חלותי
•חלל
•חלר
•חמר
•חמת
•חנם
•חנמל
•חנן
•חסד
•חסיל
•חסל
•חפש
•חפשי
•חצי הספר
•חרל
•חרסם
•חרף
316John Calvin Comm on Psalms (V3)
•חרצבות
•חשב
•חשק
•טאנים
•י
•יבצור
•יד
•ידי
•ידיהם לא מצאו
•יה
•יהוה
•יונתי
•יושב
•יחד
•יחללו
•יכון
•יכפר
•יכרסמנה
•יםין
•ימים
•ימין
•ימיקו
•ין
•ינון
•ינתן
•יספרו
•יעד
•יצב
•ירא
317John Calvin Comm on Psalms (V3)
•יראה
•יראו
•ישבק
•ישוב
•ישיב
•יתם
•יתן
•יתפרדו
•כ
•כאחד
•כאשת
•כהדש
•כושרה
•כחש
•כי
•כי אתה שמך יהוה
•ככסה
•כלא
•כלה
•כלה בחמה כלה
•כליות
•כמופת
•כן
•כנה
•כנן
•כסה
•כסו
•כסוחה
•כסח
318John Calvin Comm on Psalms (V3)
•כסל
•כסלם
•כספ
•כפיר
•כפסת יד
•כפר
•כקשת רמיה
•כרסם
•כרש
•כרת
•ל
•לאכ
•לבדך עליון
•לו
•לטובה
•לטובך
•ליהוה
•למורא
•לנפשם
•לעולם
•לפני
•לפניך
•לפני-שמש
•לשכנינו
•מ
•מאור
•מביא
•מדבר
•מהלת
319John Calvin Comm on Psalms (V3)
•מועד
•מועדי
•מועדים
•מועדי-אל
•מחלה
•מחלת לענות
•מחף
•מים
•מלא מסך
•מלאכי
•מלאכי רעים
•מלאכים רעים
•ממקור
•ממרום
•מנה
•מנחה
•מספר
•מעוז
•מעון
•מעיר
•מפהר
•מפני
•מקור
•מקטב
•מריבה
•משכיל
•משל
•מתים
•מתרפס ברצי-כסף
320John Calvin Comm on Psalms (V3)
•ן
•נ
•נאמנה
•נבל
•נגרה
•נוד
•נון
•נחלה
•נחלם
•נחם
•נין
•נכחד
•נערף
•נפש
•נשאת עון
•נתם
•נתן
•ס
•סוחה
•סוררים
•סחה
•סלה
•סלו
•סלח
•סמך
•ספ
•ספר
•ספרו
•ע
321John Calvin Comm on Psalms (V3)
•עבר
•עברו
•עדה
•עדוה
•עוד
•עולם
•עור
•עוררה
•עיני
•עיר
•על
•על הטאתינו
•עלומים
•עלינו
•על-מהלת
•על-פני
•עם
•עמך
•עמל
•עמם
•ענק
•עקב
•ערב
•ערבה
•ערבות
•ערף
•פלס
•פנה
•פנים
322John Calvin Comm on Psalms (V3)
•פסא
•פסה
•פסיון
•פעם
•פעמים
•צבא
•צבה
•צדק
•ציה
•ציים
•ציף
•צל
•צלם
•צעיר
•צפן
•צרצורא
•צרצר
•קוסם
•קנא
•קנה
•ר
•ראה
•ראה על
•ראם
•ראש
•רב
•רבה
•רבים
•רגמתם
323John Calvin Comm on Psalms (V3)
•רוב
•רוה
•רחמיך
•רנם
•רפא
•רפאים
•רפס
•רצר
•רשף
•רשפים
•שאול
•שארית
•שבא
•שבט
•שגב
•שחל
•שית
•שכן
•שלחו באש מקדשך
•שלל
•שם
•שן
•שנאן
•שנה
•שנות
•שנן
•שפה
•שפת
•שפתים
324John Calvin Comm on Psalms (V3)
•שקמותם
•שקר
•שרר
•ששנים
•תבסר ברגז דמותהון
•תדרך
•תהולו
•תודך
•תוה
•תור
•תורה
•תורך
•תחגור
•תמר
•תנה עון
•תנינים
•תריף
Index of Latin Words and Phrases
•Ægypte Capta
•Ætas parenturn, pejor avis, tulit Nos nequiores, mox daturos Progeniem vitiosiroem
•Ab affectu ipso
•Ab effecto ipso
•Acsi ex conceptis pacti verbis cum eo ageret
•Ad generum Cereris sine caede et sanguine pauci, Descendunt reges, et sicca morte tyranni
•Atqui proterva haec eorum insultatio
•Aut invenit viam
•Bibentes
•Caput tamen unum efficere
•Contusus miseria,’ scilicet
•Cum autem semel gladium scelere imbuisset
325John Calvin Comm on Psalms (V3)
•Dei benedictiones quae ad hanc caducam vitam spectant, non esse perpetuas, neque aequali tenore
fluere
•Dicit [vates scil.] quod Deus disperdit nationes, quae volunt malum inferre Israeli, et coetum
taurorum, seu reges illustriores, ut reges Assyriae et Babylonis, quorum quisque conculcat frusta
argentea; i
•Ecquid habet acetum in pectore
•Et dabit ei de auro Seba: et orabit pro eo semper, quotidie benedicit eum
•Et posteriora ejus in pallore auri
•Ex tristi ruinae spectaculo
•Expertes
•Fasces
•Filiabitur nomen ejus
•Fontem ponent
•Globum
•In virga
•Manus mea nocte extenditur, et non quiescit
•Maximum proventum vites tribuunt, quae nulla jutae cultura palmites per summa spargunt fastigia
arborum
•Mea uxor tota in fermento jacet
•Mortui, qui vivere desierunt, manes, proprie flaccidi
•Mortuus est Haran
•Nec Saturnius haec oculis pater adspicit aequis
•Nemo antea relegavit
•Operti fuerunt montes umbra ejus
•Physica Sacra
•Praefracte
•Praeparate viam
•Quia illis ad manum est deprecatio
•Quia non est respectus morti eorum
•Quum ultimus esset in rustico tugurio, et inter pecuarios
•Regum timendorum in proprios greges, Reges in ipsos imperium est Jovis, Clari giganteo triumpho,
Cuncta supercilio moventis
•Sauciorum tuorum numerum adaugentes
•Securis
•Sed quasi fumo hebetari nostros oculos; falli etiam nos in ipsa duritie, quia non reputamus solo
Dei conspectu liquefieri montes ipsos
•Si Dii habitum corporis tui aviditati animi parem esse voluissent, orbis te non caperet; altera manu
orientem, altera occidentem contingeres
•Sicuti nugantur Sophistae
•Sobolescet nomen ejus
•Sollicitor nullos esse putare deos
•Stulta aemulatione decepti
•Super occasum
•Unusquisque
326John Calvin Comm on Psalms (V3)
•Usque in excelsum
•Vindemiabit
•acutum est
•ad abundantiam
•ad opimitates
•agmen
•ascendenti per deserta
•augescere
•auroram
•bruchus
•calcantem frusta argenti
•cibus nobilium, scilicet principum; hoc est, cibus exquisitus, delicatus, eximius
•colligationes
•consumptus est
•coram facie
•coram te
•diffusio
•divisit
•et firma sunt vestibula eorum
•et scopebam spiritum meum
•existet nomen ejus
•exitus mortus
•expandit
•falius
•generatio generationum
•in ipso articulo
•in purpura sua
•inter medios terminos
•laudatae
•literaturam
•loca omnibus affluentia proprie abundantiae
•moros
•multa annorum millia
•multitudinem frumenti
•non hominis sed draconis
•novilunium
•orcus, abaddon
•pavimentum argento tessellatum
•perseverabit
•perseverabit nomen ejus
•plantam
•praeparatum est
•pro
•proecones
327John Calvin Comm on Psalms (V3)
•putidum et aliunde conquisitum
•q
•scelere imbuere
•scopabo eam in scopa terens
•scopebam
•sobolem procreare
•stabilietur
•sycos
•termini
•verto plantam
•viresque acquiret eundo
•virtute multa
Index of French Words and Phrases
•(Car c’est un verbe en la langue Hebraique qui vient du nom de Fils,) c’est a dire, sera perpetue
de pere en fils
•A fin que par la clarte d’icelle les Gentils soyent amenez a la participation de la mesme esperance
•A la verite une telle stupidite estoit plusque brutale, ou plustost comme une chose monstrueuse
•Afin que les fideles en chantant Pseaumes et Cantiques monstrent la souvenance qu’ils ont des
benefices receus, et luy en facent recognoissance
•Ailleurs
•Ascavoir, en te delaissant
•Avec ma
•Aye considere
•C’est a dire, de la puissance de Dieu
•C’est a dire, de son temps
•C’est a dire, la declaration de la volonte de Dieu
•C’est a dire, sans determiner personne
•C’est a dire, sans determiner quelque certaine personne
•C’est a dire, souffle
•C’est, Qui est Jah, ou l’Eternel
•C’est, car
•C’est, du Midi
•C’est, faites justice
•C’est, gouverne le monde
•C’est, ire
•C’est, je remettray les choses en leur estat
•C’est, l’elite et la fleur du peuple
•C’est, la mort
•C’est, le plus grand monstre marin qui soit
328John Calvin Comm on Psalms (V3)
•C’est, les condamnez a mort
•C’est, ma maladie
•C’est, on luy donnera, etc., on priera, etc., on benira
•C’est, outre toy
•C’est, par ta volonte et liberalite
•C’est, se cachent
•C’est, te rendrons graces
•Car David appelant yci ceux qui devoyent faire le plus grand devoir et estre les premiers a annoncer
les louanges de Dieu, n’eust pas fait mention de ceste acte qui estoit ignominieux, et tendoit
grandement a leur deshonneur
•Car ce n’est pas que les fideles se veuillent yci souler a veoir espandre le sang humain
•Car ceste est la vraye cognoissance, laquelle nous pouvons bailler aux autres de main en main,
quand nous mettons en avant ce que Dieu nous a revele, non point des levres taut seulement: mais
aussi du profond du coeur
•Car comme les Latins et aussi les Grecs, quand ils descrivent la contenance des gens enyvrez
d’orgueil, ont des verbes qui signifient Regarder en bas, d’autant que telles gens ne daignent pas
regarder droit les personnes
•Car ils ont en main la priere et recognoissance de leur faute
•Car selon que nos pensees sont volages, si elles sont distraittes ca et la, elles s’alienent facilement
de Dieu
•Ce poinct de doctrine, lequel ils avoyent fait mine de tenir bien resoluement
•Ceux qui estans descendus d’Abraham n’ensuyvoyent point sa sainctete
•Comme aussi la cause de nostre paresse brutale est, que nous avons perdu tout goust quand il est
question dee savourer la fin des oeuvres
•Comme estort le pavillon de l’Arche
•Comme gazouillent ces brouillons et Sophistes de Sorbonistes
•Comme junchez en lieux glissans
•Comme le principal instrument d’icelle, et par maniere de dire, le chariot auquel elle est apportee,
quand elle se vient monstrer aux hommes
•Comme les pluyes drues et longues
•Comme nous en voyons plusieurs qui donnans du pied au fond, de roideur trouvent facon
d’eschapper le peril de l’eau: mais depuis qu’on se trouve une fois enfonce en quelque bourbier
ou riviere limonneuse, c’est fait, il n’y a nul moyen de se sauver
•Comme s’il disoit qu’ils ne sont point retranchez, afin que sur le prim-temps ils rejettent derechef,
ainsi que les herbes mortes reprenent nouvelle vigueur, mais qu’ils sont condamnez a perdition
eternelle
•Comme s’il luy presentoit requeste suyvant les propres mots et articles expres de son alliance
•Comme si c’estoit un enfer plus haut, et qu’il y en eust un autre plus bas
•Comme souvent il en prendra aux fideles
•D’autant que toute la vraye sagesse qui doit estre ainsi nommee es hommes, consiste en un seul
poinct
•De la revelation faite a Samuel
•De la verite et fidelite des promesses, et de la foy qu’on y doit adjouster
•De nostre tardivete et nonchalance a profiter en la doctrine
329John Calvin Comm on Psalms (V3)
•Des le ventre de ma mere
•Dont
•En la presence de Dieu
•En sorte qu’ils ne retourneront jamais, a bon sens, et celuy qui est ord, deviendra encore plus ord
•En un lieu de plaisance, et comme pour avoir leur nid a part
•Entant que leur cupidite et ambition insatiable ne pent estre retenue par quelque separation qu’il
y ait, mais tasche tousjours d’enjamber par dessus
•Est eslevee jusques en haut
•Et bien equippez de toutes choses requises a la guerre
•Et est pour monstrer que le secours que Dieu donne aux siens, procede de sa bonte gratuite
•Et laquelle
•Et lave mes mains en nettete
•Et les discours qui regnent communeement en leur cerveaux
•Et pesche pour eux
•Et pourtant il nous y faut aviser de plus pres
•Et se retrancher du tout
•Et suyvre a leur train
•Et to retournant, estant appaise
•Et toutesfois
•Exposans que les meschans amolissent, c’est a dire, rendent lasches les autres, c’est a dire, les
espouantent et intimident
•Font toutesfois un chef comme les autres lignees
•Gardons-nous de penser qu’ils soyent eschappez, ou que Dieu leur favorise
•Gros asniers
•Il dit que les fideles y viendront a grand foulle, et a l’envie l’un de l’autre, comme on dit
•Il est advenu desja de pieca
•Il semble qu’ils ont bon marche de se mocquer de luy, et qu’il n’en sera autre chose
•Il tesmoigne derechef qu’il estime plus de jouyer de ceste liberte d’assister avec les autres au
tabernacle de Dieu, quand mesme il ne devroit vivre qu’un jour, etc
•Ils sentiront a la fin a leur grande honte, qu’ils estoyent desnuer de toute vertu
•L’ennemi n’aura puissance sur luy
•La grace de Dieu plus grande qu’on n’eust ose esperer
•La montagne des hauteurs
•La rendent semblable
•La stupidite brutale
•Laquelle apparoist quand il fait la vengence des outrages qu’on a faits aux siens
•Laquelle est le fondement et le comble de sagesse
•Les autres ont traduit les verbes par un temps passe, Il a commande aux nuees, Il a ouvert les
portes du ciel, Il a fait pluvoir la Manne
•Les gens stupides prenent cela comme s’il s’arrestoit ainsi qu’un homme estonne, qui ne scait par
ou commencer
•Lesquels surmontoyent de beaucoup toute la gloire, toutes les richesses et magnificences et les
precieux ornemens du monde
330John Calvin Comm on Psalms (V3)
•Mais au contraire que par dessus tous empeschemens ils poursuyvront constamment a chercher
Dieu, et par maniere de dire, se feront voye la ou il n’y en a point
•Mais cest enrage desdain et outrage
•Mais du travail qu’il avoit prins a la provigner
•Mais estant conduit par le Sainct Esprit, il n’a point passe outre les limites
•Mais j’affermiray
•Mais pource que c’estoit un rudiment fort utile au peuple ancien
•Mais qu’il y a comme une fumee qu’il nous esblouist les yeux; semblablement que nons nous
abusons quant a leur durete et obstination; pource que nous ne venons point a considerer qu’au
seul regard de Dieu les montagnes mesmes fondent et s’ecoulent
•Mettans en avant l’absurdite qui en reviendroit, si Dieu ne punissoit les persecuteurs
•N’ont peu trouver leurs mains
•Ne faire qu’il ne fust enclin et pitie envers les enfans d’Abraham pour exaucer leurs prieres
•Ne sont pas perpetuelles, et ne descoulent pas d’un fil continuel
•Neantmoins il faut imputer cela a la malice de ceux qui ayans veu la chose eux-mesmes de leurs
yeux, ont mieux aime s’esblouir la veue et desguiser le faict, que d’en entretenir la pure
cognoissance
•On scait assez par les histoires le brocard duquel usa anciennement un tyran de Sicile nomme
Denis le jeune, quand apres avoir pille le temple de Syracuses, il se mit sur la mer, et veit qu’il
avoit fort bon vent pour naviger
•Ont rugi comme lions
•Or est-il, que depuis ce temps-la, il ne perdit jamais la liberte de pouvoir comparoistre devant
l’Arche avec les autres, si non une fois et pour bien peu de temps, c’est ascavoir quand il s’enfuit
pour la persecution que luy faisoit son fils
•Ou la cloche sonnera pour appeler les gens aux prieres publiques
•Ou, Convenances
•Ou, J’ay transgresse contre la generation de tes enfans
•Ou, a cause de la frayeur
•Ou, a leur cupidite
•Ou, a plusieurs
•Ou, as quitte l’alliance de ton serviteur
•Ou, assemble la congregation
•Ou, changemens
•Ou, de troupe en troupe
•Ou, du meurier
•Ou, elle fust blanche
•Ou, establi
•Ou, fortifiez
•Ou, il jugeras au milieu les dieux
•Ou, la force et le fil
•Ou, le Leban
•Ou, ma doctrine
•Ou, perversite, ou, durete
•Ou, possedee
331John Calvin Comm on Psalms (V3)
•Ou, pour Solomon
•Ou, rouge
•Ou, sera-il eslongne
•Ou, si est ce que
•Ou, tout le jour
•Ou, une parolle
•Par
•Par l’effet mesme
•Par lesqnels moyens ils ont pensé se racheter pour eschapper la main et vengence de Dieu
•Parquoy c’a este une vertu a David plus qu’humaine
•Plustost il signifie yci un siecle
•Pour faire
•Pour faire la fin de ce livre troisieme
•Pource qu’il ne leur semble point avis qu’ils ayent rien de commun avec les autres hommes, mais
pensent estre quelque chose a part, et comme des petis dieux
•Pource qu’ils n’ont rien au dedans qui leur acquiere authorite et donne majeste
•Pource qu’on luy defend de se trouver en public et que chacun la repousse
•Pource que la confusion difforme laquelle se voit en la vie des hommes, obscurcit grandement
l’ordre de la providence de Dieu
•Pource que nostre vie
•Pourveu que nous laissions la providence de Dieu tenir sa procedure par les degrez, qu’il a
determinez en son conseil secret
•Premierement il faut que nous ostions toute obstination, avant que nous puissions avoir les cols
propres pour recevoir son joug
•Qu’a cause de l’infirmite du temps, (ascavoir avant la manifestation de Christ)
•Qu’il faut necessairement qu’ils soyent hays de Dieu, lequel ne se peut renoncer soy mesme
•Qu’il y avoit un service divine special et different de ce qui se faisoit ailleurs
•Qu’ils n’ont point reprime leur insolence et appetit desordonne
•Qu’ils prenent plaisir a contempler leur puissance et grandeur, et sy mirent, comme qui voudroit
se pourmener a loisir sur la glace
•Qu’ils sont alienez et bannis de la presence de Dieu
•Quand Dieu feit que de la roche saillit un cours d’eau pour la necessite du peuple
•Quand j’auray prins assignation
•Que c’en a este fait en un moment, ainsi que le feu a incontinent consume de la paille ou des
fueilles d’arbres bieu seiches
•Que comme les neiges font blanchir ceste montagne, laquelle de soy est obscure et noire, ainsi
quand il a pleu a Dieu d’oster l’obscurite qu’apportoit l’affliction des ennemis, lors on a veu la
terre reluire d’un lustre naif, et par maniere de dire, porter une face joyeuse
•Que des le ventre de sa mere il est serviteur domestique de Dieu, et comme nay d’un sien serviteur
en la maison
•Que le monde tourne a l’aventure, et (comme on dit) est gouverne par fortune
•Que leur vie a este emportee comme quand en tumulte on ravit quelque chose
•Que si nous commencons au matin de louer Dieu, il faut continuer ses louanges jusques a la
derniere partie de la nuit; pource que sa bonte et fidelite meritent cela
332John Calvin Comm on Psalms (V3)
•Que tout vient a l’aventure
•Qui convertissent en diffame et blasme le desir que les fideles ont de sa gloire
•Regnoit en grand triomphe, comme la balene se pourmene a sou aise au milieu de ce grande amas
d’eaux
•Rendez vos voeus
•Rigoureusement et outrageusement
•S’il eust eu un entendement rassis et bien dispose a escouter
•Sans en monstrer les fruicts en leur vie
•Sans qu’il y en ait aucune autre cause
•Se abusans par leur folie a porter envie aux meschans, et les vouloir ensuyvre
•Si d’un grand coeur il ne se presentoit pour les punir et en faire la vengence, et s’opposoit pour
defendre ceux qu’on oppresse
•Si tost que nous oyons le vent de quelque esmotion
•Sur les asnes et chevaux, et autres bestes brutes
•Te craindra
•Tous ceux qui seront oppressez a tort
•Tous les humbles
•Une boule
•Veu qu’il estoit le plus petit en la maison de son pere, et qu’en ce mesnage de village il estoit de
ceux qui gardoyent les bestes
•Veu que luy qui estoit homme innocent, voire qui s’estoit efforce de tout son pouvoir a leur faire
plaisir
•Voyant ce commoncement pitoyable d’une ruine
•beaucoup de milliers de jours
•semee
•si non toy
•treshaute
333John Calvin Comm on Psalms (V3)
