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16.I will go in the strength of the Lord Jehovah! This may also very properly be translated, I will go into the strengths; and this interpretation is not less probable than the other. As fear and sorrow take possession of our minds in the time of danger, from our not reflecting with that deep and earnest attention which becomes us upon the power of God; so the only remedy for alleviating our sorrow in our afflictions is to enter into God’ strengths, that they may surround and defend us on all sides. But the other reading, which is more generally received, I have thought proper to retain, because it also is very suitable, although interpreters differ as to its meaning. Some explain it, I will go forth to battle depending upon the power of God. But this is too restricted. To go is equivalent to abiding in a steady, settled, and permanent state. True believers, it must indeed be granted, so far from putting forth their energies without difficulty, and flying with alacrity in their heavenly course, rather groan through weariness; but as they surmount with invincible courage all obstacles and difficulties, not drawing back, or declining from the right way, or at least not failing through despair, they are on this account said to go forward until they have arrived at the termination of their course. In short, David boasts that he will never be disappointed of the help of God till he reach the mark. And because nothing is more rare or difficult in the present state of weakness and infirmity than to continue persevering, he collects all his thoughts in order to rely with entire confidence exclusively on the righteousness of God. When he says that he will be mindful of it ONLY, the meaning is, that, forsaking all corrupt confidences with which almost the whole world is driven about, he will depend wholly upon the protection of God, not allowing himself to wander after his own imaginations, or to be drawn hither and thither by surrounding objects.
Augustine quotes this text more than a hundred times as an argument to overthrow the merit of works, and plausibly opposes the righteousness which God gratuitously bestows to the meritorious righteousness of men. It must, however, be confessed that he wrests the words of David, and puts a sense upon them foreign to their genuine meaning, which simply is, that he does not rely upon his own wisdom, nor upon his own skill, nor upon his own strength, nor upon any riches which he possessed, as a ground for entertaining the confident hope of salvation, but that the only ground upon which he rests this hope is, that as God is righteous, it is impossible for God to forsake him. The righteousness of God, as we have just now observed, does not here denote that free gift by which he reconciles men to himself, or by which he regenerates them to newness of life; but his faithfulness in keeping his promises, by which he means to show that he is righteous, upright, and true towards his servants. Now, the Psalmist declares that the righteousness of God alone will be continually before his eyes, and in his memory; for unless we keep our minds fixed upon this alone, Satan, who is possessed of wonderful means by which to allure, will succeed in leading us astray after vanity. As soon as hopes from different quarters begin to insinuate themselves into our minds, there is nothing of which we are more in danger than of falling away. And whoever, not content with the grace of God alone, seeks elsewhere for the least succor, will assuredly fall, and thereby serve as an example to teach others how vain it is to attempt to mingle the stays of the world with the help of God. If David, in regard to his mere external condition in life, could remain stable and secure only by renouncing all other confidences, and casting himself upon the righteousness of God; what stability, I pray you to consider, are we likely to have, when the reference is to the spiritual and everlasting life, if we fall away, let it be never so little, from our dependence upon the grace of God? It is, therefore, undeniable that the doctrine invented by the Papists, which divides the work of perseverance in holiness between man’ free will and God’ grace, (114) precipitates wretched souls into destruction.
(114) That is, which represents this work as performed, partly by God, and partly by a power which man has in himself underived from God.