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2.Thou shalt say unto Jehovah. David begins by stating that he can bestow nothing upon God, not only because God stands in no need of any thing, but also because mortal man cannot merit the favor of God by any service which he can perform to him. At the same time, however, he takes courage, and, as God accepts our devotion, and the service which we yield to him, David protests that he will be one of his servants. To encourage himself the more effectually to this duty he speaks to his own soul; for the Hebrew word which is rendered Thou shalt say, is of the feminine gender, which can refer only to the soul. (305) Some may prefer reading the word in the past tense, Thou hast said, which I think is unobjectionable, for the Psalmist is speaking of an affliction which had a continued abode in his soul. The import of his language is, I am, indeed, fully convinced in my heart, and know assuredly, that God can derive no profit or advantage from me; but notwithstanding this, I will join myself in fellowship with the saints, that with one accord we may worship him by the sacrifices of praise. Two things are distinctly laid down in this verse. The first is, that God has a right to require of us whatever he pleases, seeing we are wholly bound to Him as our rightful proprietor and Lord. David, by ascribing to him the power and the dominion of Lord, declares that both himself and all he possessed are the property of God. The other particular contained in this verse is, the acknowledgement which the Psalmist makes of his own indigence. My well-doing extendeth not unto thee. Interpreters expound this last clause in two ways. As עליך, aleyka, may be rendered upon thee, some draw from it this sense, that God is not brought under obligation, or in the least degree indebted to us, by any good deeds which we may perform to him; and they understand the term goodness in a passive sense, as if David affirmed that whatever goodness he received from God did not proceed from any obligation he had laid God under, or from any merit which he possessed. But I think the sentence has a more extensive meaning, namely, that let men strive ever so much to lay themselves out for God, yet they can bring no advantage to him. Our goodness extendeth not to him, not only because, having in himself alone an all-sufficiency, he stands in need of nothing, (306) but also because we are empty and destitute of all good things, and have nothing with which to show ourselves liberal towards him. From this doctrine, however, the other point which I have before touched upon will follow, namely, that it is impossible for men, by any merits of their own, to bring God under obligation to them, so as to make him their debtor. The sum of the discourse is, that when we come before God, we must lay aside all presumption. When we imagine that there is any good thing in us, we need not wonder if he reject us, as we thus take away from him a principal part of the honor which is his due. But, on the contrary, if we acknowledge that all the services which we can yield him are in themselves things of nought, and undeserving of any recompense, this humility is as a perfume of a sweet odour, which will procure for them acceptance with God.
(305) The word, נפשי, naphshi, is commonly supposed to be understood, Thou, my soul, shalt say, or hast said. But all the ancient versions, except the Chaldee, read in the first person, I have said, and this is the reading in many MSS. The words, however, “ my soul, hast said,” are equivalent to “ have said.”
(306) The Septuagint reads, Των ἀγαθων μου ου χρειαν ἐχεις Thou hast no need of my goodness, [or good things.] The reading in Tyndale Bible, “ goods are nothing unto thee.”