John Calvin Commentary Psalms 71:16

"I will come with the mighty acts of the Lord Jehovah: I will make mention of thy righteousness, even of thine only." — Psalms 71:16 (ASV)

I will go in the strength of the Lord Jehovah! This may also very properly be translated, I will go into the strengths; and this interpretation is no less probable than the other. As fear and sorrow take possession of our minds in times of danger because we do not reflect with the deep and earnest attention that is fitting for us upon the power of God, so the only remedy for alleviating our sorrow in our afflictions is to enter into God’s strengths, so that they may surround and defend us on all sides.

But the other reading, which is more generally received, I have thought it proper to retain, because it is also very suitable, although interpreters differ as to its meaning. Some explain it as: I will go forth to battle depending upon the power of God. But this is too restricted. To go is equivalent to abiding in a steady, settled, and permanent state.

True believers, it must indeed be granted, so far from putting forth their energies without difficulty and flying with alacrity in their heavenly course, instead groan through weariness. But as they surmount with invincible courage all obstacles and difficulties—not drawing back, or declining from the right way, or at least not failing through despair—they are on this account said to go forward until they have arrived at the termination of their course.

In short, David boasts that he will never be disappointed in God's help until he reaches the mark. And because nothing is rarer or more difficult in the present state of weakness and infirmity than to continue persevering, he collects all his thoughts in order to rely with entire confidence exclusively on the righteousness of God.

When he says that he will be mindful of it ONLY, the meaning is that, forsaking all corrupt confidences with which almost the whole world is driven about, he will depend wholly upon the protection of God, not allowing himself to wander after his own imaginations or to be drawn here and there by surrounding objects.

Augustine quotes this text more than a hundred times as an argument to overthrow the merit of works and plausibly opposes the righteousness which God gratuitously bestows to the meritorious righteousness of men. It must, however, be confessed that he wrests the words of David and assigns a meaning to them foreign to their genuine meaning.

The genuine meaning is simply that David does not rely upon his own wisdom, nor upon his own skill, nor upon his own strength, nor upon any riches which he possessed, as a basis for holding the confident hope of salvation. Instead, the only ground upon which he rests this hope is that, as God is righteous, it is impossible for God to forsake him.

The righteousness of God, as we have just observed, does not here denote that free gift by which He reconciles people to Himself, or by which He regenerates them to newness of life; but rather His faithfulness in keeping His promises, by which He intends to show that He is righteous, upright, and true towards His servants.

Now, the Psalmist declares that the righteousness of God alone will be continually before his eyes and in his memory; for unless we keep our minds fixed upon this alone, Satan, who possesses wonderful means by which to allure, will succeed in leading us astray after vanity.

As soon as hopes from different quarters begin to insinuate themselves into our minds, our greatest danger is that of falling away. And whoever, not content with the grace of God alone, seeks elsewhere for the least aid, will assuredly fall and thereby serve as an example to teach others how vain it is to attempt to mingle the supports of the world with the help of God.

If David, in regard to his mere external condition in life, could remain stable and secure only by renouncing all other confidences and casting himself upon the righteousness of God, then consider: what stability are we likely to have when it concerns spiritual and everlasting life, if we fall away even a little from our dependence upon the grace of God? It is, therefore, undeniable that the doctrine invented by the Papists, which divides the work of perseverance in holiness between human free will and God’s grace, precipitates wretched souls into destruction.