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12.The Lord shall open to thee his good treasure. He again repeats, that the goodness of God shines forth in many ways in the life of men, since He not only supplies the bread that they eat, but that the rain which descends from heaven waters the earth; and that thus He produces whatever is required for food from His plenteous store-house or treasure. Let us learn, therefore, both above and beneath, as well in the temperature of the atmosphere, in the quickening heat of the sun, in the rain, and in other means, as in the fertility of the earth, to contemplate the manifold riches which God brings forth from His treasures. And when He declares that He will bless the work of our hands, hence, too, let us learn that we can attain nothing by our industry and hardest labors, except in so far as God vouchsafes us good success; and that all our efforts without His secret blessing are mere useless fatigue. For the figure which Paul uses in reference to the spiritual culture of the Church, is taken from nature itself:
“ is he that planteth anything, neither he that watereth, but God that giveth the increase.” (1Co_3:7.)
God would not, indeed, have (217) us lie idle, and therefore He requires the labor of our hands, but He would have the fruit of our labors attributed to Himself.
After having spoken of the whole Law, and forbidden that they should turn aside to the right or the left, He adverts to the principal point, i. e. , that they should not revolt to strange gods. Wherefore, the sum comes to this, that, in order that God may continue to shew us the favor which He has begun towards us, we ought on our sides to be altogether submissive to His rule. This indeed He demands of us by His word, and enables us to perform it by the power of His Spirit; not, it is true, fully to do our duty, but to strive to reach the goal; and, whereas we are far from attaining perfection, His indulgence supplies what is wanting in us.
Here, however, a difficult question arises, — If all prosperity proceeds from the peculiar blessing which God vouchsafes to His servants, whence is it that many of His despisers have children, easy and happy circumstances, abundance of the fruits of fire earth, enjoyment and luxury, honors and power? I answer, that the happy condition of life, which He assigns to His servants, does not prevent Him from diffusing His bounty promiscuously over the whole human race. He is truly called in Psa_36:6, the preserver of “ and beast.” It is said elsewhere, (218) that His mercy is extended over all His creatures, (Psa_145:17;) and justly does Christ exalt His unbounded goodness, in that “ maketh his sun to rise on the evil and on the good.” (Mat_5:45.) But equally true is the exclamation of the Prophet;
“ how great is thy goodness, which thou hast laid up
for them that fear thee!” (Psa_31:19.)
For since all without exception enjoy all the supports of life, God’ goodness, which thus contends with the wickedness of men, shines forth universally even towards the ungodly, so that He does not cease to cherish and preserve those whom He has created, although they be unworthy. He therefore does good to the ungodly, because He is their Creator; besides, in order to keep the minds of believers in suspense in expectation of the final judgment, He now suffers many things to be confusedly mixed together, and hides His judgment in the darkness of night, as it were, or at least under clouds; whilst He also so tempers His patience towards the reprobate, as that, in this confusion of which I have spoken, some signs of His anger and favor are manifested. Thus, although the government of the world is not yet reduced to a perfect rule, still God shews by it that He is both the avenger of sins and the rewarder of righteousness, and some sparks are seen through the darkness; whilst the faithful, although they do not attain to the full enjoyment of the blessing promised them, nevertheless taste of it as far as is expedient. But to the ungodly, although they abound with all sorts of good things, not a single drop of God’ goodness is dispensed; for unless a sense of God’ paternal favor is awakened by His blessing, the blessing itself ceases to exist; nay, the more they gorge themselves, they attain to a deadly fatness; and God purposely lifts them up, that He may cast them down more heavily from their high estate. In a word, they are fed, as the Prophet says, (219) “ the day of slaughter.”
It must be concluded, therefore, that the blessings which God here promises to His servants are seasoned by Him with spiritual salt, lest they should be tasteless; whilst the reprobate, who are destitute of a sense of His grace, are also deprived altogether of all His blessings. There still, however, remains a difficulty, because the felicity here spoken of does not always, nor equally fall to the lot of God’ servants; nay, even under the Law they were sharply tried by many troubles and adversities. I answer, that since none, not even the most holy, was ever a perfect keeper of the Law, since none was ever free from all transgression, it is no cause of surprise that they only partially enjoyed the promised blessings; inasmuch as they were not fit recipients (capaces) of their fullness; and, if it sometimes happens that they are chastised more severely than the ungodly, neither in this is there any absurdity, since God usually begins His judgment at His own house. (Isa_10:12; 1Pe_4:17.) Still, even in this confusion we see what the Prophet teaches, that the righteous are never forsaken, (Psa_37:25,) and that they are like green and fruitful olive-trees in the courts of the Lord, (Psa_52:8,) whilst the ungodly, although for a season they may be exalted like cedars of Lebanon, yet are plucked up in a moment by the roots, so that no trace of them remains.
(217) “ nous demeurions assis, et lesjambes croissees comme des faineans;” that we should remain seated, with our legs crossed, like do-nothings. — Fr.
(218) See margin A. V. , “ or bountiful in all his works.”
(219) No reference is here given in the original. The allusion might be to Jer_12:3, or Jer_51:40.