---
title: "Commentary on the Psalms, Volume 2"
author: "John Calvin"
translator: "James Anderson"
languages: [en]
shelf: "Commentaries"
section: 30 of 37
url: https://scriptura.si/works/john-calvin-commentary-on-the-psalms-volume-2/30/
cite: "John Calvin, tr. James Anderson, Commentary on the Psalms, Volume 2, section 30. Scriptura (scriptura.si), https://scriptura.si/works/john-calvin-commentary-on-the-psalms-volume-2/30/"
---

# Commentary on the Psalms, Volume 2

*John Calvin, tr. James Anderson*

Calvin on the Psalms, volume 2 of 5.

## 30. Psalm 58:6-9

Source: https://scriptura.si/works/john-calvin-commentary-on-the-psalms-volume-2/30/ · cite a paragraph as https://scriptura.si/works/john-calvin-commentary-on-the-psalms-volume-2/30/#p-N

[¶0] Psalm 58:6-9 6. Break their teeth, O God! in their mouth: break the jaws of the lions. 7. Let them flow away like waters, let them depart: let them bend their bow, and let their arrows be as broken. 8. Let him vanish like a snail, which melts away; like the untimely birth of a woman, which does not see the sun. 9. Before your pots can feel the fire of the thorns, a whirlwind shall carry him away, like flesh yet raw.

[¶1] 6. Break their teeth, O God! in their mouth From this part of the psalm he assumes the language of imprecation, and solicits the vengeance of God, whose peculiar prerogative it is to repel oppression and vindicate injured innocence. It is necessary, however, that we attend to the manner in which this is done. He does not claim the judgment or patronage of God to his cause, until he had, in the first place, asserted his integrity, and stated his complaint against the malicious conduct of his enemies; for God can never be expected to undertake a cause which is unworthy of defense. In the verse before us, he prays that God would crush the wicked, and restrain the violence of their rage. By their teeth, he would intimate that they resembled wild beasts in their desire to rend and destroy the victims of their oppression; and this is brought out more clearly in the latter part of the verse, where he likens them to lions The comparison denotes the fury with which they were bent upon his destruction.

[¶2] In the next verse, and in the several succeeding verses, he prosecutes the same purpose, employing a variety of apt similitudes. He prays that God would make them flow away like waters, that is, swiftly. The expression indicates the greatness of his faith. His enemies were before his eyes in all the array of their numbers and resources; he saw that their power was deeply rooted and firmly established; the whole nation was against him, and seemed to rise up before him like a hopeless and formidable barrier of rocky mountains. To pray that this solid and prodigious opposition should melt down and disappear, evidenced no small degree of courage, and the event could only appear credible to one who had learnt to exalt the power of God above all intervening obstacles. In the comparison which immediately follows, he prays that the attempts of his adversaries might be frustrated, the meaning of the words being, that their arrows might fall powerless, as if broken, when they bent their bow. Actuated as they were by implacable cruelty, he requests that God would confound their enterprises, and in this we are again called to admire his unshaken courage, which could contemplate the formidable preparations of his enemies as completely at the disposal of God, and their whole power as lying at his feet. Let his example in this particular point be considered. Let us not cease to pray, even after the arrows of our enemies have been fitted to the string, and destruction might seem inevitable.

[¶3] 8. Let him vanish like a snail, which melts away The two comparisons in this verse are introduced with the same design as the first, expressing his desire that his enemies might pass away quietly, and prove as things in their own nature the most evanescent. He likens them to snails, and it might appear ridiculous in David to use such contemptible figures when speaking of men who were formidable for their strength and influence, did we not reflect that he considered God as able in a moment, without the slightest effort, to crush and annihilate the mightiest opposition. Their power might be such as encouraged them, in their vain-confidence, to extend their schemes into a far distant futurity, but he looked upon it with the eye of faith, and saw it doomed in the judgment of God to be of short continuance. He perhaps alluded to the suddenness with which the wicked rise into power, and designed to dash the pride which they are apt to feel from such an easy advance to prosperity, by reminding them that their destruction would be equally rapid and sudden. There is the same force in the figure employed in the end of the verse where they are compared to an abortion. If we consider the length of time to which they contemplate in their vain-confidence that their life shall extend, they may be said to pass out of this world before they have well begun to live, and to be dragged back, as it were, from the very goal of existence.

[¶4] 9. Before your pots can feel the fire of your thorns. Some obscurity attaches to this verse, arising partly from the perplexed construction, and partly from the words being susceptible of a double meaning. Thus the Hebrew word סירות, siroth, signifies either a pot or a thorn. If we adopt the first signification, we must read, before your pots feel the fire which has been kindled by thorns; if the second, before your thorns grow to a bush, that is, reach their full height and thickness. What, following the former sense, we have translated flesh yet raw, must be rendered, provided we adopt the other, tender, or not yet grown. But the scope of the Psalmist in the passage is sufficiently obvious. He refers to the swiftness of that judgment which God would execute upon his enemies, and prays that he would carry them away as by a whirlwind, either before they arrived at the full growth of their strength, like the thorn sprung to the vigorous plant, or before they came to maturity and readiness, like flesh which has been boiled in the pot. The latter meaning would seem to be the one of which the passage is most easily susceptible, that God, in the whirlwind of his anger, would carry away the wicked like flesh not yet boiled, which may be said scarcely to have felt the heat of the fire.

### Psalm 58:10-11

[¶6] Psalm 58:10-11 10. The righteous shall rejoice when he seeth the vengeance; he shall wash his hands in the blood of the wicked. 11. And a man shall say, Verily there is a reward [literally fruit ] for the righteous; verily there is a God that judgeth in the earth.

[¶7] 10 The righteous shall rejoice when he seeth the vengeance It might appear at first sight that the feeling here attributed to the righteous is far from being consistent with the mercy which ought to characterise them; but we must remember, as I have often observed elsewhere, that the affection which David means to impute to them is one of a pure and well-regulated kind; and in this case there is nothing absurd in supposing that believers, under the influence and guidance of the Holy Ghost, should rejoice in witnessing the execution of divine judgments. That cruel satisfaction which too many feel when they see their enemies destroyed, is the result of the unholy passions of hatred, anger, or impatience, inducing an inordinate desire of revenge. So far as corruption is suffered to operate in this manner, there can be no right or acceptable exercise. On the other hand, when one is led by a holy zeal to sympathise with the justness of that vengeance which God may have inflicted, his joy will be as pure in beholding the retribution of the wicked, as his desire for their conversion and salvation was strong and unfeigned. God is not prevented by his mercy from manifesting, upon fit occasions, the severity of the judge, when means have been tried in vain to bring the sinner to repentance, nor can such an exercise of severity be considered as impugning his clemency; and, in a similar way, the righteous would anxiously desire the conversion of their enemies, and evince much patience under injury, with a view to reclaim them to the way of salvation: but when wilful obstinacy has at last brought round the hour of retribution, it is only natural that they should rejoice to see it inflicted, as proving the interest which God feels in their personal safety. It grieves them when God at any time seems to connive at the persecutions of their enemies; and how then can they fail to feel satisfaction when he awards deserved punishment to the transgressor?

[¶8] 11. So that a man shall say, Verily there is a reward. We have additional evidence from what is here said of the cause or source of it, that the joy attributed to the saints has no admixture of bad feeling. It is noticeable from the way in which this verse runs, that David would now seem to ascribe to all, without exception, the sentiment which before he imputed exclusively to the righteous. But the acknowledgement immediately subjoined is one which could only come from the saints who have an eye to observe the divine dispensations; and I am, therefore, of opinion that they are specially alluded to in the expression, And a man shall say, etc At the same time, this mode of speech may imply that many, whose minds had been staggered, would be established in the faith. The righteous only are intended, but the indefinite form of speaking is adopted to denote their numbers. It is well known how many there are whose faith is apt to be shaken by apparent inequalities and perplexities in the divine administration, but who rally courage, and undergo a complete change of views, when the arm of God is bared in the manifestation of his judgments. At such a time the acknowledgement expressed in this verse is widely and extensively adopted, as Isaiah declares,

[¶9] “When thy judgments are in the earth, the inhabitants of the world will learn righteousness,” (Isaiah 26:9.)

[¶10] The Hebrew particle אך, ach, which we have translated verily, occasionally denotes simple affirmation, but is generally intensitive, and here implies the contrast between that unbelief which we are tempted to feel when God has suspended the exercise of his judgments, and the confidence with which we are inspired when he executes them. Thus the particles which are repeated in the verse imply that men would put away that hesitancy which is apt to steal upon their minds when God forbears the infliction of the punishment of sin, and, as it were, correct themselves for the error into which they had been seduced. Nothing tends more to promote godliness than an intimate and assured persuasion that the righteous shall never lose their reward. Hence the language of Isaiah, “Say ye to the righteous, that it shall be well with him; for they shall eat the fruit of their doings,” (Isaiah 3:10.) When righteousness is not rewarded, we are disposed to cherish unbelieving fears, and to imagine that God has retired from the government of the world, and is indifferent to its concerns. I shall have an opportunity of treating this point more at large upon the seventy-third psalm.

[¶11] There is subjoined the reason why the righteous cannot fail to reap the reward of their piety, because God is the judge of the world; it being impossible, on the supposition of the world being ruled by the providence of God, that he should not, sooner or later, distinguish between the good and the evil. He is said more particularly to judge in the earth, because men have sometimes profanely alleged that the government of God is confined to heaven, and the affairs of this world abandoned to blind chance.

### Psalm 59

[¶13] The title, which immediately follows, informs us upon what occasion this psalm was written, which bears a considerable resemblance to the preceding. He begins by insisting upon the injustice of that cruel hostility which his enemies showed to him, and which he had done nothing to deserve. His complaint is followed up by prayer to God for help; and afterwards, as his hopes revive in the exercise of devout meditation, he proceeds to prophesy their calamitous destruction. At the close, he engages to preserve a grateful remembrance of his deliverance, and to praise the goodness of God.

[¶14] To the chief musician, Al-taschith, [destroy not,] Michtam of David, when Saul sent, and they watched the house to kill him.

[¶15] The incident in David’s history, here referred to, is one with which we are all familiar, (1 Samuel 19:11.) Besieged in his own house by a troop of soldiers, and having no opportunity of egress from the city, every avenue to which was taken possession of by Saul’s guards, it seemed impossible that he could escape with his life. He was indebted instrumentally for his deliverance to the ingenuity of his wife, but it was from the divine goodness that he looked for safety. Michal may have contrived the artifice which deceived the soldiers sent by her father, but he never could have been saved except through the wonderful preservation of God. We are told in the words of the title that his house was watched, and this amounts, in the circumstances, to its being said that he was shut up to certain destruction; for the emissaries of Saul were sent with orders not only for his apprehension, but his death.

### Psalm 59:1-5

[¶17] Psalm 59:1-5 1. Deliver me from mine enemies, O my God! lift me up from the reach of them that rise up against me. 2. Deliver me from the workers of iniquity, and save me from bloody men. 3. For, lo! they lie in wait for my soul: the mighty are gathered against me; not for my transgression, nor for my sin, O Jehovah: 4. They run and prepare themselves without my fault: awake to hasten for my help, and behold. 5. And thou, O Jehovah, God of Hosts! the God of Israel, awake to visit all the nations: be not merciful to any wicked transgressors. Selah.

[¶18] 1 Deliver me from mine enemies, O my God! He insists upon the strength and violence of his enemies, with the view of exciting his mind to greater fervor in the duty of prayer. These he describes as rising up against him, in which expression he alludes not simply to the audacity or fierceness of their assaults, but to the eminent superiority of power which they possessed; and yet he asks that he may be lifted up on high, as it were, above the reach of this over-swelling inundation. His language teaches us that we should believe in the ability of God to deliver us even upon occasions of emergency, when our enemies have an overwhelming advantage. In the verse which follows, while he expresses the extremity to which he was reduced, he adverts at the same time to the injustice and cruelty of his persecutors. Immediately afterwards, he connects the two grounds of his complaint together: on the one hand, his complete helplessness under the danger, and, on the other, the undeserved nature of the assaults from which he suffered. I have already repeatedly observed, that our confidence in our applications to a throne of grace will be proportional to the degree in which we are conscious of integrity; for we cannot fail to feel greater liberty in pleading a cause which, in such a case, is the cause of God himself. He is the vindicator of justice, the patron of the righteous cause everywhere, and those who oppress the innocent must necessarily rank themselves amongst his enemies. David accordingly founds his first plea upon his complete destitution of all earthly means of help, exposed as he was to plots on every side, and attacked by a formidable conspiracy. His second he rests upon a declaration of innocency. It may be true that afflictions are sent by God to his people as a chastisement for their sins, but, so far as Saul was concerned, David could justly exonerate himself from all blame, and takes this occasion of appealing to God on behalf of his integrity, which lay under suspicion from the base calumnies of men. They might pretend it, but he declares that they could charge him with no crime nor fault. Yet, groundless as their hostility was, he tells us that they ran, were unremitting in their activity, with no other view than to accomplish the ruin of their victim.

[¶19] 4. Awake to hasten for my help, and behold. In using this language, he glances at the eagerness with which his enemies, as he had already said, were pressing upon him, and states his desire that God would show the same haste in extending help as they did in seeking his destruction. With the view of conciliating the divine favor, he once more calls upon God to be the witness and judge of his cause, adding, and behold The expression is one which savours at once of faith and of the infirmity of the flesh. In speaking of God, as if his eyes had been hitherto shut to the wrongs which he had suffered, and needed now for the first time to be opened for the discovery of them, he expresses himself according to the weakness of our human apprehension. On the other hand, in calling upon God to behold his cause, he shows his faith by virtually acknowledging that nothing was hid from his providential cognisance. Though David may use language of this description, suited to the infirmity of sense, we must not suppose him to have doubted before this time that his afflictions, his innocence, and his wrongs, were known to God. Now, however, he lays the whole before God for examination and decision.

[¶20] He prosecutes the same prayer with still greater vehemency in the verse which succeeds. He addresses God under new titles, calling him Jehovah, God of Hosts, and the God of Israel, the first of which appellations denotes the immensity of his power, and the second the special care which he exerts over the Church, and over all his people. The manner in which the pronoun is introduced, and Thou, etc., is emphatical, denoting that it was as impossible for God to lay aside the office of a judge as to deny himself, or divest himself of his being. He calls upon him to visit all the nations: for although the cause which he now submitted was of no such universal concernment, the wider exercise of judgment would necessarily include the lesser; and on the supposition of heathens and foreigners being subjected to the judgment of God, it followed that a still more certain and heavy doom would be awarded to enemies within the pale of the Church, who persecuted the saints under the guise of brethren, and overthrew those laws which were of divine appointment. The opposition which David encountered might not embrace all nations; but if these were judicially visited by God, it was absurd to imagine that those within the Church would be the only enemies who should escape with impunity. In using these words, it is probable also that he may have been struggling with a temptation with which he was severely assailed, connected with the number of his enemies, for these did not consist merely of three or four abandoned individuals. They formed a great multitude; and he rises above them all by reflecting that God claims it as his prerogative, not only to reduce a few refractory persons to submission, but to punish the wickedness of the whole world. If the judgments of God extended to the uttermost parts of the earth, there was no reason why he should be afraid of his enemies, who, however numerous, formed but a small section of the human race. We shall shortly see, however, that the expression admits of being applied without impropriety to the Israelites, divided, as they were, into so many tribes or peoples. In the words which follow, when he deprecates the extension of God’s mercy to wicked transgressors, we must understand him as referring to the reprobate, whose sin was of a desperate character. We must also remember, what has been already observed, that in such prayers he was not influenced by mere private feelings, and these of a rancorous, distempered, and inordinate description. Not only did he know well that those of whom he speaks with such severity were already doomed to destruction, but he is here pleading the common cause of the Church, and this under the influence of the pure and well-regulated zeal of the Spirit. He therefore affords no precedent to such as resent private injuries by vending curses on those who have inflicted them.