God Is Known in His Church: and Exerts His Power in Protecting It. It Alludes to the Slaughter of the Assyrians, in the Days of King Ezechias
Explanation of the Psalm
1 The carnal Jews are very proud of this expression, but without any reason. God certainly was known in Judea when it had the prophets, and the people obedient to them; and God’s name was great in Israel when the people were circumcised, not only in the flesh, but in their hearts; but once they denied God the Son, foretold by all the prophets, and ceased to be his people; God is no longer known in Judea, nor is his name great in Israel, according to the flesh. But, as this Psalm has “to the end” in its title, and, therefore, has reference to Christ, who is the end of the law, and will be praised to the end of the world, it is now true to say, and will be forever true to say, “God is known in Judea, great is his name in Israel.” By Judea, however, we are to understand the Church, in which are to be found the true children of Juda, circumcised in the heart, and not in the flesh; of whom the Apostle, Romans 2, says, “For it is not he is a Jew that is so outwardly, nor is that circumcision that is outward in the flesh; the circumcision is that of the heart in the spirit, not in the letter;” and in chap. 9, “For all are not Israelites that are of Israel.” God, then, is known in the Church of Christ, and great is his name among the people of Christ; for greater wisdom is to be found in children instructed in the shortest catechism, than was formerly to be found among the pagan philosophers, or the Jewish rabbis. God, however, is principally known to those perfect souls who devote themselves to contemplation, and from contemplation, burst forth with all their hearts to celebrate the divine praise.
2 He assigns a reason for God being better known in Judea than in any other place, because he chose Jerusalem as his royal residence, and Sion as his citadel. “And his place is in peace;” God chose a particular spot for himself, in which to place his tabernacle, the city of Salem, which signifies peace; “and his abode is in Sion;” he chose Sion for his habitation, it being the best and the most elevated part of Jerusalem.
3 He now describes the victory over the Assyrians, of which there is mention in the title of the Psalm. It is to be found in 1 King 19, where God delivered Jerusalem from the blockade of king Sennacherib, without the Jews striking a single blow; for the Angel of the Lord killed, in one night, one hundred and eighty-five thousand of the Assyrians, and thus “broke the powers of bows” the Assyrians had ready to shoot the Hebrews, and “the shield” they had ready to defend themselves from the Hebrews, and the “sword” they had sharpened to fight hand to hand, after having discharged the arrows; and, finally, put down the entire “war,” diverted it from Jerusalem.
4 The prophet explains how the Jews accomplished the victory over the Assyrians, which he does by an appeal to God. “Thou enlightenest wonderfully from the everlasting hills;” the Lord destroyed the weapons of offence and defence carried by the Assyrians, before Jerusalem; and you are the Lord that did so, when from the heavens, “the everlasting hills” as if from a lofty tower, you “enlightened wonderfully;” sent forth your Angel like lightning from heaven to destroy the army of the Assyrians.
5 In consequence of such havoc by the destroying Angel, “all the foolish of heart were troubled;” all the soldiers of Sennacherib, who hoped to have taken the city. “They have slept their sleep,” instead of taking the city, however, they are buried in the sleep of death; “and all the men of riches have found nothing in their hands;” the richest of the Assyrians, who coveted more than the poorest, instead of adding to their riches, lost what they had; and thus, “they found nothing in their hands,” neither of what they expected nor what they brought with them.
6 He asserts that the death of the Assyrians was not a natural death, but one inflicted by God in his anger. “At thy rebuke, O God of Jacob, they have all slumbered;” they were said in the preceding verse “to have slept their sleep.” They have slept their sleep, “prostrated by thy rebuke;” they have slept the sleep of death; for God’s rebuke is most effective, and produces its effect at once. If the rebuke of St. Peter put Ananias and Sapphira to instant death, how much more fearful must not the rebuke of Almighty God be? “Mounted on horseback” alludes to the confidence and arrogance of the Assyrians, who trusted so much in their cavalry.
7 The prophet now addresses Almighty God in admiration of his power, so displayed in the punishment of, and vengeance indicted on, the Assyrians, teaching us to fear and admire him in like manner. “Thou art terrible, and who shall resist thee in thy anger?” such is the meaning of “from that time thy wrath.”
8–9 Taking advantage of God’s anger towards the Assyrians, he passes to the anger that will be displayed by the same Judge on the day of general judgment; for it is then in reality that none of the wicked will be able to stand the countenance of the angry Judge, making use, as is wont with the prophets, of the past tense to indicate the future. “Thou hast caused judgement to be heard from heaven;” that means, you will announce, by various signs from heaven, that will appear in the sun, the moon, and the stars; and, finally, by that dreadful trumpet of the Angels, that you are about to come to the last judgment; and then the earth will “tremble,” will “be silent,” through fear; meaning all its inhabitants, who will “be withered up through fear, in expectation of what is to come on the whole world.” “When God arose in judgment, you will cause judgment to be heard from heaven;” when you shall arise to judge, rise from your throne in heaven, and come to judge the world, “to save all the meek of the earth;” for such will be the end and object of judgment, that all the meek in the world may be no longer harassed by their proud and cruel persecutors, but that, upon their just condemnation, all the pious and the just may obtain eternal salvation, peace, and happiness.
10 The consequence of the last judgment will be that the meek, now delivered from all oppression on the part of their persecutors, will bear such kindness in mind, will perpetually praise God, and will keep holy days in heaven, in memory of such kindness. Man, when he thinks on those matters, will constantly praise thee; “and the remainders of the thought;” the very recollection of the pleasure imparted by such thoughts, will make man as joyful as he is in times of holiday.
11–12 The prophet concludes the Psalm by exhorting the faithful to make vows, in order to appease God who is so terrible, that he deprives kings themselves of life, when he wills it. “Vow ye, and pay;” promise God those gifts and sacrifices that you know are agreeable to him; but, be sure faithfully to discharge what you shall have promised. Vow and pay, I say, “all you that round about him bring presents;” all you that are in the habit of approaching his altars and offering your gifts upon them. Vow then, and pay your vows to that true God, “who is terrible” in his judgments, and can neither be deceived nor derided by any one; and is terrible, not only to ordinary men, but even to kings and princes, who are usually terrible to others. From the words vow ye, and pay to the Lord, we refute the heresy of those who question the legitimacy of vows regarding matters not commanded by God.