John Calvin Commentary Psalms 111

I will praise Jehovah. The best and most efficient method of instilling the performance of any duty is to be exemplary; and, accordingly, we find that the prophet, in this instance, sets himself as an example, to lead others to engage in the celebration of God’s praises. His resolution to praise God consists of two parts: that he would celebrate God’s praises sincerely, with all his heart, and that he would do it publicly, in the assembly of the faithful.

He very properly begins with heart-praise, because it is much better to praise in secret, when no one is conscious of it, than to lift up our voice and shout forth His praises with insincere lips. At the same time, the person who, in secret, pours out his heart in grateful emotions toward God, will also set forth His praises in powerful expressions; otherwise, God would be deprived of one half of the honor that is due to Him.

The prophet then determines to praise God with the whole heart, that is, with an upright and honest heart; not that he commits to fulfilling his duty completely, but he declares that he would not be like the hypocrites, who, coldly and with a double heart, or rather deceitfully and treacherously, employ their lips only in the praises of God.

This is a point worth noting, so that no one should be discouraged because they cannot maintain the hope of attaining that perfection of heart which is so desirable. For however defective our praises may be, they may nevertheless be acceptable to God, provided only we strive sincerely to offer to Him this act of devotion.

We come now to the other part of his resolution, in which he says he would proclaim the praises of God before men. For although the Hebrew term סוד, sod, denotes a private assembly, I think that, in this passage, he employs two words of synonymous meaning. At the same time, if anyone is inclined to interpret the passage with greater subtlety, they are free to do so.

He says, in the congregation of the just, because the principal object for which holy assemblies are convened is to afford the worshippers of God an opportunity of presenting to Him sacrifices of praise, agreeably to what is stated in Psalm 65:1: Praise waits for thee, O Jehovah! in Zion.

The works of Jehovah are great. He now explains that His works supply abundant reasons for praising God. For now, he makes only a general reference to these works, which he later defines more explicitly concerning the government of the Church.

The greatness of God’s works is a subject that generally escapes people's observation, and therefore, few are familiar with it. The prophet attributes this ignorance to people's indifference and ingratitude, as comparatively few take the trouble to notice the great wisdom, goodness, justice, and power displayed in these works.

Commentators disagree about the second clause of the verse. Some translate it, sought out for all their delights; and indeed, the Hebrew term חפף, chaphets, signifies good pleasure. However, as this is too forced an interpretation of the word, it is better to understand it as an adjective, expressing the idea of loving or desiring. Regarding the participle sought out, which, according to the Hebrew verb דרש, darash, properly denotes to search with diligence, we find that the works of Jehovah are, in this place, called דרושים, derushim, that is, perceived or found out. Thus, in Isaiah 65:1, it is said, I was found of them who sought me not.

However, I must not lose sight of the prophet’s purpose. Because so few apply themselves to studying God’s works, he teaches that this is why so many are blind even when surrounded by light. For when he says that the excellence of God’s works is known to all who desire it, he means that no one is ignorant of it except those who are willfully blind or, rather, who malignantly and contemptuously extinguish the light offered to them.

However, we must pay attention to the means we have for arriving at the knowledge of these works. We know that as long as the faithful are on earth, their understanding is dull and weak, so they cannot fully penetrate the mysteries or comprehend the full extent of God’s works.

But, although the immensity of God’s wisdom, equity, justice, power, and mercy in His works is incomprehensible, the faithful nevertheless acquire enough knowledge of them to qualify them for manifesting God’s glory. It only befits us to begin studying His works with reverence, so that we may take delight in them, even though they are contemptible in the estimation of the reprobate, who treat them with impious scorn.

Since the Septuagint rendered it, sought out in all his wills, Augustine therefore took the opportunity, with philosophical subtlety, to ask, How can there be, or at least appear to be, a plurality of wills in God? And it is indeed a pleasing thought that although God manifests His will in His law, there is nevertheless another secret purpose by which He is guided in the wonderful management of human affairs. This doctrine, however, is foreign to the interpretation of this passage.

His work is beautiful. Others translate it as splendor. The meaning of the clause is that every act of God is full of glorious majesty. In the following part of the verse, he specifies more clearly what this beauty and magnificence consist of, by stating that the justice of God is everywhere evident.

God does not intend to provide us with such a display of his power and sovereignty in his works that it would only fill our minds with terror; rather, he also displays his justice in such an inviting way that it captivates our hearts.

This commendation of God's works and ways is introduced in opposition to the uproar and slander of the ungodly, by which they impiously strive, with all their might, to disfigure and deface the glory of God's works. In the next verse, he particularly praises the wonderful works in which God has mainly displayed his power.

To cause his marvellous works to be remembered, means to do works worthy of being remembered, or works whose fame will last forever. And just as he called upon us above to contemplate his justice, so now, in a similar way and in almost the same terms, he celebrates God's grace and mercy, mainly in relation to his works. This is because the justice he displays in preserving and protecting his people flows from the source of his unmerited favor towards them.

He has given a portion to those who fear him. The Church is a mirror of God's grace and justice. Therefore, what the prophet said concerning them is expressly applied to her here. The prophet does not intend to discuss God's justice in general, but only that which God specifically shows towards his own people.

For this reason, the prophet adds that God’s care for his people is such that it leads God to make ample provision for all their needs. The word טרף, tereph, which we have translated portion, is frequently understood as a prey: others translate it as meat; However, I prefer to translate it as portion, the sense in which it is used in Proverbs 30:8 and Proverbs 31:15; as if to say that God had given his people all that was necessary, and that, considered as a portion, it was large and generous. For we know that the people of Israel were enriched, not because of their own industry, but by the blessing of God, who, like the father of a family, provides for his household everything necessary for their sustenance.

In the following clause of the verse, the prophet states that the reason for God's care and kindness is God's desire to demonstrate effectively that his covenant was not invalid. And here it must be carefully observed: if, previously, and out of respect for his gracious covenant, God showed such great kindness towards the people of Israel, similarly, the goodness we receive from God is the result of our adoption into his family. And because God never tires of showing kindness to his people, the prophet says that the remembrance of God's covenant will never be erased. Moreover, as God daily and constantly showers us with his benefits, so our faith must, in some way, correspond to it: it must not fail but must rise above life and death.

The next verse is added as an explanation, to show that God, in giving his people the heritage of the heathen, had revealed to them the power of his works. The prophet indeed uses the term show, but by this he means a true demonstration. This is because the possession of the Holy Land was not acquired by mere human power; rather, it was given to them by Divine power and through the working of many miracles. And thus God, as it were, openly testified to Abraham's descendants with what incomparable power he is invested. It is for this reason that God makes the people of Israel a match for so many other nations. They would certainly never have conquered so many enemies unless they had been sustained from on high.

The works of his hands. In the first clause of the verse, he exclaims that God is known to be faithful and upright in His works. Then he goes on to extol the same truth and rectitude as pervading the doctrine of the Law. The sum of this is that a beautiful harmony characterizes all the sayings and doings of God, because everywhere He shows Himself to be just and faithful.

We have a memorable proof of this fact in the redemption of His ancient people. Yet I do not doubt that, under the term works, the prophet includes the constant government of the Church, because God daily and unceasingly shows that He is just and true, and unweariedly pursues the same course.

Among men, it is considered more important for one to be found just in practice than in profession. Yet, as the doctrine of the Law was the very life and safety of the people, the prophet very properly, and in several expressions, dwells upon the sentiment contained in the second clause of the verse, saying, all his statutes are true, they are established forever, and are drawn up in perfect accordance with the strict law of truth and equity.

And assuredly, if God had not kept the people united to Him by the sacred chain of the Law, the fruit of their redemption would have been very small, and even that benefit would have soon been lost by them. We ought to observe, then, that this subject is brought prominently forward in this place because, in attesting the eternal love of God, it became the means of imparting life.