John Calvin Commentary Psalms 146

Praise Jehovah. The five last Psalms close with the same word with which they begin. But having in general called upon all to praise God, he addresses himself, or, which is the same thing, his soul, except that under the name of soul he addresses his inward self more emphatically.

We may infer from this that the influence which moved him was not volatile and superficial (as many will blame themselves for negligence on this point, and then immediately lapse into it again), but a steadfast and constant affection, followed up by activity, and proved by its effects not to be feigned.

As David felt that good endeavors are frustrated or hindered through the craft of Satan, he considers it proper to stimulate his own zeal first, before professing to be a leader or teacher to others. Although his heart was truly and seriously in the work, he would not rest in this until he had acquired still greater ardor.

And if it was necessary for David to stir himself up to the praises of God, how powerful a stimulant must we require for a more difficult matter when we aim at the divine life with self-denial. Regarding the religious exercise mentioned here, let us feel that we will never be sufficiently active in it unless we strenuously exact it from ourselves.

Since God supports and maintains His people in the world with the purpose that they may employ their whole life in praising Him, David very properly declares that he will do this to the end of his course.

Trust not in princes. This admonition is appropriately inserted, for one way people blind themselves is by entangling their minds with various schemes, and thus being prevented from engaging in the praises of God. So that God may receive all the praise due to Him, David exposes and overthrows those false supports on which we would otherwise be too inclined to trust.

His meaning is that we should withdraw our trust from humanity in general, but he specifically names princes, from whom there is more to be wary of than from common people. For what promise could poor people offer, or those who need the help of others? The great and wealthy, on the other hand, possess a dangerous attraction through the splendor associated with them, tempting us to take shelter under their patronage.

Since the naive are fascinated by their grandeur, he adds that the most powerful of the world’s princes is only a son of man. This should be enough to rebuke our folly in worshipping them as a kind of demigods, as Isaiah says (Isaiah 31:3), The Egyptian is man, and not God; flesh, and not spirit. Although princes, then, are equipped with power, money, armies, and other resources, David reminds us that it is wrong to place our trust in frail, mortal men, and futile to seek safety where it cannot be found.

He explains this more fully in the following verse, where he tells us how short and fleeting human life is. Though God may loosen the reins and allow princes even to invade heaven in their wildest enterprises, the passing of the spirit, like a breath, suddenly overthrows all their counsel and plans.

Since the body is the dwelling-place of the soul, this can certainly be understood in that way; for at death, God recalls the spirit. However, we may understand it more simply as referring to the vital breath, and this will fit better with the context—that as soon as a person has ceased to breathe, their corpse begins to decay.

It follows that those who put their trust in human beings depend upon a fleeting breath. When he says that in that day all his thoughts perish, or flow away, perhaps by this expression he censures the madness of princes in setting no bounds to their hopes and desires, and scaling the very heavens in their ambition—like the insane Alexander of Macedon, who, upon hearing that there were other worlds, wept that he had not yet conquered one, although soon after, the funeral urn was enough for him.

Observation itself proves that the schemes of princes are deep and complicated. Therefore, so that we do not fall into the error of connecting our hopes with them, David says that the life of princes also passes away swiftly and in a moment, and with it, all their plans vanish.

Blessed is he, and so forth. Since it would not have been enough to rebuke the sin, the Psalmist presents the remedy on which its proper correction depends. This remedy is that human hopes are only firm and well-founded when they rest entirely on God.

For even the wicked sometimes go so far as to acknowledge the folly of trusting in humanity. Consequently, they are often angry with themselves for being so thoughtless as to expect deliverance from human beings; but by neglecting the remedy, they are not freed from their error.

The Psalmist, having condemned the delusion, which we have seen to be natural to us all, wisely adds that those who trust in God are blessed. Jeremiah observes the same order (Jeremiah 17:5, 7).

Cursed is he that trusteth in man, and maketh flesh his arm, and so forth;

And then—Blessed is the man whose hope the Lord is. When David declares those blessed whose help is the Lord, he does not limit the happiness of believers to their present experience, as if they were happy only when God openly and in visible actions appeared as their helper. Instead, he places their happiness in this—that they are truly convinced that they stand entirely by the grace of God.

He calls Him the God of Jacob to distinguish Him from the multitude of false gods in whom unbelievers boasted at that time. And there was good reason for this, because while all intend to seek God, few take the right way. In identifying the true God by His distinctive mark, the Psalmist suggests that it is only by an assured faith of adoption that any of us can rest upon Him, for He must show Himself gracious to us before we can look for help from Him.

Who made heaven, etc. By all these epithets he confirms the truth previously stated. For though at first sight it may seem inappropriate to speak of the Creation, the power of God relates most directly to his helping us whenever danger is near. We know how easily Satan tempts us to distrust, and we are thrown into a state of trembling agitation by the slightest causes.

Now, if we reflect that God is the Maker of heaven and earth, we will reasonably give him the honor of having the government of the world which he created in his hands and power. There is in this first ascription, then, a commendation of his power, which should swallow up all our fears.

As it is not enough that God is merely able to help us, but as a promise is further necessary—a promise that he is willing and will do it—David next declares that he is faithful and true, so that, on discovering his willingness, no room may be left for hesitation.

Rendering right, etc. He points to other kinds of both the power and goodness of God, which are just so many reasons why we should hope in Him.

All of them support the point that God's help will be ready and forthcoming to those who are in the lowest circumstances. Accordingly, our miseries will be no barrier to His helping us; indeed, such is His nature that He is inclined to assist all in proportion to their need.

He says first, that God renders justice to the oppressed, to remind us that although it may seem to our senses that God overlooks the injuries done to us, He will not neglect the duty that properly belongs to Him: to compel the wicked to account for their violence.

In short, because God intends for the patience of His people to be tested, He here expressly calls upon the afflicted not to lose heart in their troubles, but to wait calmly for deliverance from One who is slow to intervene, only so that He may ultimately appear as the righteous judge of the world.

It follows that He gives bread to the hungry. We learn from this that He is not always so indulgent to His own as to load them with abundance, but occasionally withdraws His blessing, so that He may help them when they are reduced to hunger. If the Psalmist had said that God fed His people with abundance and pampered them, would not any of those in want or famine have immediately despaired?

God's goodness is therefore appropriately extended further to feeding the hungry. What is added is to the same purpose—that he looses them that are bound, and enlightens the blind.

Since it is the fate of His people to be constricted by anxiety, oppressed by human tyranny, or reduced to extremity—in a way equivalent to being shut up in the worst dungeons—it was necessary to announce, for comfort, that God can easily find a way out for us when we are brought into such difficulties.

To enlighten the blind is the same as giving light in the midst of darkness. Whenever we do not know what to do—are in perplexity, and lie confused and dismayed, as if the darkness of death had fallen upon us—let us learn to ascribe this title to God, so that He may dispel the gloom and open our eyes.

So when He is said to raise up the bowed down, we are taught to take courage when we are weary and groaning under any burden. Nor is it merely that God intends for His praises to be celebrated here; He, in a way, stretches out His hand to the blind, the captives, and the afflicted, so that they may cast their griefs and cares upon Him.

There is a reason for repeating the name Jehovah three times. In this way He stimulates and excites people to seek Him, as they will often rather fret and pine away in their miseries than take refuge in this sure asylum.

What is added at the end of the verse—that Jehovah loves the righteous—seems to be a qualification of what was said before.

Evidently, there are many who, though severely afflicted, groaning with anxiety, and lying in darkness, experience no comfort from God. This lack of comfort occurs because, in such circumstances, they further provoke God by their stubborn rebellion.

By largely failing to seek His mercy, they reap the just reward for their unthankfulness. The Psalmist therefore very appropriately restricts what he had said in general terms about God helping the afflicted to the righteous, so that those who wish to experience His deliverance may turn to Him in the sincere practice of godliness.