Calvin's on Psalms 22:1
COM commentary-section · status:draft · license:PD
1. My God! The first verse contains two remarkable sentences, which, although apparently contrary to each other, are yet ever entering into the minds of the godly together. When the Psalmist speaks of being forsaken and cast off by God, it seems to be the complaint of a man in despair; for can a man have a single spark of faith remaining in him, when he believes that there is no longer any succor for him in God? And yet, in calling God twice his own God, and depositing his groanings into his bosom, he makes a very distinct confession of his faith. With this inward conflict the godly must necessarily be exercised whenever God withdraws from them the tokens of his favor, so that, in whatever direction they turn their eyes, they see nothing but the darkness of night. I say, that the people of God, in wrestling with themselves, on the one hand discover the weakness of the flesh, and on the other give evidence of their faith. With respect to the reprobate, as they cherish in their hearts their distrust of God, their perplexity of mind overwhelms them, and thus totally incapacitates them for aspiring after the grace of God by faith. That David sustained the assaults of temptation, without being overwhelmed, or swallowed up by it, may be easily gathered from his words. He was greatly oppressed with sorrow, but notwithstanding this, he breaks forth into the language of assurance, My God! my God! which he could not have done without vigorously resisting the contrary apprehension (499) that God had forsaken him. There is not one of the godly who does not daily experience in himself the same thing. According to the judgment of the flesh, he thinks he is cast off and forsaken by God, while yet he apprehends by faith the grace of God, which is hidden from the eye of sense and reason; and thus it comes to pass, that contrary affections are mingled and interwoven in the prayers of the faithful. Carnal sense and reason cannot but conceive of God as being either favorable or hostile, according to the present condition of things which is presented to their view. When, therefore, he suffers us to lie long in sorrow, and as it were to pine away under it, we must necessarily feel, according to the apprehension of the flesh, as if he had quite forgotten us. When such a perplexing thought takes entire possession of the mind of man, it overwhelms him in profound unbelief, and he neither seeks, nor any longer expects, to find a remedy. But if faith come to his aid against such a temptation, the same person who, judging from the outward appearance of things, regarded God as incensed against him, or as having abandoned him, beholds in the mirror of the promises the grace of God which is hidden and distant. Between these two contrary affections the faithful are agitated, and, as it were, fluctuate, when Satan, on the one hand, by exhibiting to their view the signs of the wrath of God, urges them on to despair, and endeavors entirely to overthrow their faith; while faith, on the other hand, by calling them back to the promises, teaches them to wait patiently and to trust in God, until he again show them his fatherly countenance. We see then the source from which proceeded this exclamation, My God! my God! and from which also proceeded the complaint which follows immediately after, Why hast thou forsaken me? Whilst the vehemence of grief, and the infirmity of the flesh, forced from the Psalmist these words, I am forsaken of God; faith, lest he should when so severely tried sink into despair, put into his mouth a correction of this language, so that he boldly called God, of whom he thought he was forsaken, his God. Yea, we see that he has given the first place to faith. Before he allows himself to utter his complaint, in order to give faith the chief place, he first declares that he still claimed God as his own God, and betook himself to him for refuge. And as the affections of the flesh, when once they break forth, are not easily restrained, but rather carry us beyond the bounds of reason, it is surely well to repress them at the very commencement. David, therefore, observed the best possible order in giving his faith the precedency - in expressing it before giving vent to his sorrow, and in qualifying, by devout prayer, the complaint which he afterwards makes with respect to the greatness of his calamities. Had he spoken simply and precisely in these terms, Lord, why forsakest thou me? he would have seemed, by a complaint so bitter, to murmur against God; and besides, his mind would have been in great danger of being embittered with discontent through the greatness of his grief. But, by here raising up against murmuring and discontent the rampart of faith, he keeps all his thoughts and feelings under restraint, that they may not break beyond due bounds. Nor is the repetition superfluous when he twice calls God his God; and, a little after, he even repeats the same words the third time. When God, as if he had cast off all care about us, passes over our miseries and groanings as if he saw them not, the conflict with this species of temptation is arduous and painful, and therefore David the more strenuously exerts himself in seeking the confirmation of his faith. Faith does not gain the victory at the first encounter, but after receiving many blows, and after being exercised with many tossings, she at length comes forth victorious. I do not say that David was so courageous and valiant a champion as that his faith did not waver. The faithful may put forth all their efforts to subdue their carnal affections, that they may subject and devote themselves wholly to God; but still there is always some infirmity remaining in them. From this proceeded that halting of holy Jacob, of which Moses makes mention in Genesis 32:24 ; for although in wrestling with God he prevailed, yet he ever after bore the mark of his sinful defect. By such examples God encourages his servants to perseverance, lest, from a consciousness of their own
Pericope (part_of)
- part_of
pericope/per-psa-22-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological