John Calvin Commentary Psalms 131

O Jehovah! My heart has not been elated. David had been made head over God’s people, and to prove that he was their lawful prince, entitled to the allegiance of the faithful, he desires to show that he had not been influenced in anything he had attempted by ambition or pride, but had submitted himself with a quiet and humble spirit to God's direction.

In this he teaches us a very useful lesson, and one by which we should be guided in life: to be contented with the lot God has marked out for us, to consider what He calls us to, and not to aim at fashioning our own lot; to be moderate in our desires, to avoid entering upon rash undertakings, and to confine ourselves cheerfully within our own sphere, instead of attempting great things.

He denies that his heart had been lifted up, for this is the true cause of all unwarranted rashness and presumption in conduct. Is pride not what leads people, under the instigation of their passions, to dare such presumptuous flights, to hurry on recklessly in their course, and throw the whole world into confusion?

If this loftiness of spirit were checked, the consequence would be that all people would practice moderation in their conduct. His eyes were not lifted up; there were no symptoms of pride in his looks or gestures, as elsewhere (Psalms 18:28) we find proud looks condemned. However, something more than this may be intended: that while he put a restraint upon the risings of ambition in his heart, he was careful that his eyes should not lend their assistance to the heart in any covetous aspirations after greatness.

All the senses, in short, as well as his heart, were subjected to the restraints of humility. In denying that he walked in, or was conversant with, great things, he must be understood to refer to the disposition or temper of his soul.

For, to hold as he did the office of a Prophet, to be invested with regal dignity, indeed, to sit upon the sacred throne of the only-begotten Son of God—not to speak of other distinctions with which he was honored above most people—were great things. But the expression was applicable insofar as he strictly confined himself to the one object of being serviceable to God and to the Church.

If anyone is still inclined to place undue emphasis on the word used here, I would observe that the words from or above me, at the close of the verse, should be understood as connected with what David here says of great things, as well as of the things shut up, or hidden, so that we may read it as: I have not walked in great things which are above me.

The question, therefore, was not whether David's lot was lowly or exalted; it is enough that he was careful not to go beyond the proper limits of his calling. He did not think himself at liberty to move one step unless called to it by God.

His submission in such matters stands contrasted with the presumption of those who, without any call from God, hurry themselves into unwarranted undertakings and involve themselves in duties that properly belong to others. For as long as we have a clear call from God, things cannot be said to be shut up or hidden from us, or too great for us, provided we are ready for complete obedience. On the other hand, those who surrender themselves to the influence of ambition will soon lose themselves in a labyrinth of perplexity.

We see how God confounds the proud and boasted enterprises of the children of this world. They run the full course of their wild career, they turn the earth upside down at their pleasure, and extend their hand in every direction. They are filled with complacency at the thought of their own talents and industry, and, in a moment, when all their plans have been fully formed, they are entirely overthrown because there is no solidity in them.

There are two different forms which the presumption of those takes who will not submit to be humble followers of God, but feel they must run ahead of Him. Some rush forward with reckless haste and seem as if they would build to the skies. Others do not so openly exhibit the inordinateness of their desires, are slower in their movements, and cautiously calculate for the future; yet their presumption appears no less from the very fact that, with a complete disregard for God, as if heaven and earth were subject to them, they decree what they will do some ten or twenty years in the future.

These build, as it were, in the deep sea. But it will never come to the surface, however long their lives may be; while those who, like David, submit themselves to God, keeping in their own sphere and moderate in their desires, will enjoy a life of tranquility and assurance.

If I have not set, etc. He here employs a figure which appropriately explains what he meant, and likens himself to a weaned child. By this, he means that he dismissed all the anxieties which trouble the man of ambition and was willing to be satisfied with small things.

This assertion, which some might be inclined to disbelieve, he makes with an oath. This oath is expressed in that particular form which I have noted elsewhere, in which the imprecation is not stated directly but is left to be understood, to teach us caution in using God’s name.

Regarding the words, to set his soul like a child, it is as if he had said that he would frame it into such a likeness. And this he does, as he declares, with the aim of composing himself to silence.

For דוממתי, domaintee, is formed from דום, dum, and has the active sense of reducing to silence. The quiet of soul to which he alludes is opposed to those tumultuous desires by which many cause trouble for themselves and which throw the world into agitation.

The figure of childhood is used elsewhere in another sense, to convey rebuke (Isaiah 28:9).

Whom shall I teach knowledge? them that are weaned from the milk? and drawn from the breasts?

Here the Prophet censures the people for their slowness of understanding and for being as incapable of profiting from instruction as infants. In the passage now before us, what is recommended is that simplicity of which Christ spoke:

Unless you become like this little child, you shall in no wise enter into the kingdom of God (Matthew 18:3).

The vain desires by which men are carried away originate in their seeking to be wise and careful beyond what is necessary. David adds accordingly, my soul over me is quieted, not as expressing the language of self-confidence, but speaking as if his soul lay sweetly and peacefully on his bosom, undisturbed by inordinate desires.

He contrasts the wayward and tumultuous agitation which prevails in those of a discontented spirit with the peace which reigns in the man who abides in the calling of the Lord. From the verse with which the Psalm closes, we see the reason why David asserted that he had undertaken nothing in the spirit of carnal ambition.

He calls upon Israel to hope in the Lord. These words would have seemed abrupt if it had not deeply concerned the common safety of the Church to know that he sat upon the throne of the kingdom by Divine appointment. In that case, the faithful would be certain of the bestowal of the promised blessing.

Our hope is of the right kind when we cherish humble and sober views of ourselves, and neither wish nor attempt anything without the leading and approbation of God.