2 From the lips of babes and infants you have established strength, because of your adversaries, that you might silence the enemy and the avenger.
*Minor differences ignored. Grouped by changes, with first version listed as example.
He now enters upon the proof of the subject which he had undertaken to discourse upon, [1] declaring, that the providence of God, in order to make itself known to mankind, does not wait till men arrive at the age of maturity, but even from the very dawn of infancy shines forth so brightly as is sufficient to confute all the ungodly, who, through their profane contempt of God, would wish to extinguish his very name. The opinion of some, who think that mphy, mephi, out of the mouth, signifies kphy, kephi, in the mouth, cannot be admitted, because it improperly weakens the emphasis which David meant to give to his language and discourse. The meaning, therefore, is, that God, in order to commend his providence, has no need of the powerful eloquence of rhetoricians, nor even of distinct and formed language, because the tongues of infants, although they do not as yet speak, are ready and eloquent enough to celebrate it. But it may be asked, In what sense does he speak of children as the proclaimers of the glory of God? In my judgment, those reason very foolishly who think that this is done when children begin to articulate, because then also the intellectual faculty of the soul shows itself. Granting that they are called babes, or infants, even until they arrive at their seventh year, how can such persons imagine that those who now speak distinctly are still hanging on the breast? Nor is there any more propriety in the opinion of those who say, that the words for babes and sucklings are here put allegorically for the faithful, who, being born again by the Spirit of God, no longer retain the old age of the flesh. What need, then, is there to wrest the words of David, when their true meaning is so clear and suitable? He says that babes and sucklings are advocates sufficiently powerful to vindicate the providence of God. Why does he not entrust this business to men, but to show that the tongues of infants, even before they are able to pronounce a single word, speak loudly and distinctly in commendation of God's liberality towards the human race? Whence is it that nourishment is ready for them as soon as they are born, but because God wonderfully changes blood into milk? Whence, also, have they the skill to suck, but because the same God has, by a mysterious instinct, fitted their tongues for doing this? David, therefore, has the best reason for declaring, that although the tongues of all, who have arrived at the age of manhood, should become silent, the speechless mouth of infants is sufficiently able to celebrate the praise of God. And when he not only introduces babes as witnesses and preachers of God's glory, but also attributes mature strength to their mouth, the expression is very emphatic. It means the same thing as if he had said, These are invincible champions of God who, when it comes to the conflict, can easily scatter and discomfit the whole host of the wicked despisers of God, and those who have abandoned themselves to impiety. We should observe against whom he imposes upon infants the office of defending the glory of God, namely, against the hardened despisers of God, who dare to rise up against heaven to make war upon God, as the poets have said, in olden time, of the giants. Since, therefore, these monsters, with furious violence, pluck up by the roots, and overthrow whatever godliness and the fear of God there is in the world, and through their hardihood endeavor to do violence to heaven itself, David in mockery of them brings into the field of battle against them the mouths of infants, which he says are furnished with armor of sufficient strength, and endued with sufficient fortitude, to lay their intolerable pride in the dust. He, therefore, immediately subjoins, On account of the adversaries God is not under the necessity of making war with great power to overcome the faithful, who willingly hearken to his voice, and manifest a ready obedience, as soon as he gives the smallest intimation of his will. The providence of God, I confess, shines forth principally for the sake of the faithful, because they only have eyes to behold it. But as they show themselves willing to receive instruction, God teaches them with gentleness; while, on the other hand, he arms himself against his enemies, who never submit themselves to him but by constraint. Some take the word founded as meaning, that, in the very birth or generation of man, God lays foundations for manifesting his own glory. But this sense is too restricted. I have no doubt that the word is put for to establish, as if the prophet had said, God needs not strong military forces to destroy the ungodly; instead of these, the mouths of children are sufficient for his purpose. [2] To put to flight. Interpreters differ with respect to the word hsvyt, hashebith. It properly signifies, to cause to cease; for it is in the conjugation Hiphil of the neuter verb svt, shabath, which signifies to cease. But it is often taken metaphorically for to destroy, or to reduce to nothing, because destruction or death brings to an end. Others translate it, that thou mayest restrain, as if David meant that they were put to silence, so that they desisted from cursing or reviling God. As, however, there is here a beautiful allusion to a hostile combat, as I have a little before explained, I have preferred the military phrase, to put to flight. But it is asked, How does God put to flight his enemies, who, by their impious slanders and detractions, do not cease to strike at, and violently to rush forward to oppose all the proofs of a Divine Providence which daily manifest themselves? I answer, They are not routed or overthrown in respect of their being compelled to become more humble and unassuming; but because, with all their blasphemies and canine barkings, they continue in the state of abasement and confusion to which they have been brought. To express the whole in a few words: so early as the generation or birth of man the splendor of Divine Providence is so apparent, that even infants, who hang upon their mothers' breasts, can bring down to the ground the fury of the enemies of God. Although his enemies may do their utmost, and may even burst with rage a hundred times, it is in vain for them to endeavor to overthrow the strength which manifests itself in the weakness of infancy. A desire of revenge reigns in all unbelievers, while, on the other hand, God governs his own children by the spirit of meekness and benignity: but, according to the scope of the present passage, the prophet applies this epithet, the avenger, to the despisers of God, who are not only cruel towards man, but who also burn with frantic rage to make war even against God himself. I have now discharged the duty of a faithful interpreter in opening up the mind of the prophet. There is only one difficulty remaining, which is this, that Christ (Matthew 21:16) seems to put upon this passage a different meaning, when he applies it to children ten years old. But this difficulty is easily removed. Christ reasons from the greater to the less in this manner; If God has appointed children even in infancy the vindicators of his glory, there is no absurdity in his making them the instruments of showing forth his praise by their tongues after they have arrived at the age of seven years and upwards.
1 - The doctrine proposed to be illustrated in this psalm is the excellence of God's name, or his power, goodness, and other perfections, as manifested in his providence and government of the world; and this the Psalmist states in the first verse. He then proceeds to establish and illustrate this doctrine: 1. From the case of infants; 2. From the starry heavens; and, 3. From God's being mindful of man, and visiting him, notwithstanding his unworthiness, sinfulness, and misery.
2 - "Comme si le prophete fust dit que Dieu se sert des bouches des petis enfans, comme d'une puissante armee et bien duite a la guerre et qu'elles luy suffisent pour destruire et exterminer les meschans." -- Fr. "As if the prophet had said, God makes use of the mouths of little children as of a powerful and well-fitted army, and these suffice him to destroy and exterminate the wicked."
Out of the mouth - This passage is quoted by the Saviour in Matthew 21:16, to vindicate the conduct of the children in the temple crying, "Hosanna to the Son of David," against the objections of the Pharisees and Scribes, and is perhaps alluded to by him in Matthew 11:25. It is not affirmed, however, in either place, that it had an original reference to the times of the Messiah, or that it was meant, as used by the psalmist, to denote that children would be employed in the praise of God. The language sufficiently expressed the idea which the Saviour meant to convey; and the princip e or great truth involved in the psalm was applicable to the use which he made of it. The language would, perhaps, most naturally denote that infant children would give utterance to the praises of God, as the word "mouth" is used; but still it is not quite certain that the psalmist meant to convey that idea. It is probable, as we shall see, that he meant to say, God had conferred great honor on men - men so humble and weak that they might be compared to infants - by making them the means of overthrowing his enemies, thus showing the greatness of the divine condescension.
Babes - The word used here - עולל ‛ôlêl - means properly a boy or child, and is usually connected with the word rendered sucklings, Jeremiah 44:7; Lamentations 2:11. It is applied to a boy playing in the streets, Jeremiah 6:11; Jeremiah 9:21; asking for bread, Lamentations 4:4,; carried away captive, Lamentations 1:5; borne in the arms, Lamentations 2:20; and once to an unborn infant, Job 3:16. It refers here to a child, or to one who is like a child; and the idea is that those to whom it is applied were naturally unable to accomplish what was done by them, and that God had honored them, and had shown his own condescension, by making them the instruments of doing what they had done.
And sucklings - The word used here - יונק yôneq - means a suckling, or a suckling child, a babe, Deuteronomy 32:25. It may be used literally, or employed to denote one who, in respect to strength, may be compared with a babe. The latter is probably the use made of it here.
Hast thou ordained strength - The word rendered ordained - יסד yâsad - means to found, to lay the foundation of, as of a building, Ezra 3:12; Isaiah 54:11. Then it means to establish, appoint, ordain, constitute, etc. The meaning here is, that in what is referred to, there was, as it were, some basis or foundation for what is called "strength;" that is, that what is here meant by "strength" rested on that as a foundation - to wit, on what was done by babes and sucklings. The word "strength" is rendered by the Septuagint as "praise" - αἷνον ainon - and this is followed in the quotation in Matthew 21:16. The same rendering is adopted in the Latin Vulgate and in the Syriac. The Hebrew word - עז ‛ôz - properly means strength, might; and the idea here would seem to be, that even from babes and sucklings - from those who were in themselves so feeble - God had taken occasion to accomplish a work requiring great power - to wit, in "stilling the enemy and the avenger;" that is, he had made those who were so feeble the instruments of accomplishing so great a work.
Because of thine enemies - In respect to thine enemies, or in order to accomplish something in regard to them, namely, in stilling them, as is immediately specified. The idea is, that there were those who rose up against God, and opposed his government and plans, and that God, in overcoming them, instead of putting forth his own power directly, had condescended to employ those who were weak and feeble like little children. Who these enemies were is not specified, but it is most natural to suppose that the reference is to some of the foes of the author of the psalm, who had been subdued by the prowess of his arm - by strength imparted to him, though in himself feeble as an infant.
That thou mightest still - Mightest cause to rest, or to cease. The original word - שׁבת shâbath - from which our word Sabbath is derived, means to rest; to lie by; to sit down; to sit still; and in the Hiphil, to cause to rest, or to cause to desist; to put an end to, Ezekiel 34:10; Joshua 22:25; Psalm 46:9; Proverbs 18:18. Here it means to bring to an end the purposes of the enemy and the avenger; or, to cause him to desist from his designs.
The enemy - The enemy of the writer, regarded also as the enemy of God.
And the avenger - One who was endeavoring to take revenge, or who was acting as if determined to avenge some imaginary or real wrong. This, too, may refer either to some one who was seeking to revenge himself on the author of the psalm, or who, with the spirit of revenge, stood up against God, and had set himself against him.
In regard to the meaning of this verse, which I apprehend is the key to the whole psalm, and which contains the original germ of the psalm, or the thought which suggested the train of reflection in it, the following remarks may be made:
(a) There is no evidence that it was designed to refer originally to infants, or to children of any age, as stating anything which they would do in contributing to the praise of God, or as defeating sceptics and cavillers by "their instinctive recognition of God's being and glory," as is supposed by Calvin, DeWette, Prof. Alexander, and others. What is said here to be done by "babes and sucklings" has reference to some mighty enemy that had been overcome, not to anything which had been effected by the influence of the recognition of God by little children. It may be doubted, also, whether there is any such "instinctive admiration of his works, even by the youngest children," as would be "a strong defense against those who would question the being and glory" of God, as is supposed by Prof. Alexander and others; and, at all events, that is not the manifest thought in the passage.
(b) Nor does it refer merely to praise as proceeding from children, as being that by which the effect referred to is accomplished. It is true that this idea is in the translation by the Septuagint, and true that it is so quoted in Matthew 21:16, and true, also, that, as quoted by the Saviour, and as originally applied, it was adapted to the end which the Saviour had in view - to silence the chief priests and Scribes, who objected to the praises and hosannas of the children in the temple, for the psalm, on any interpretation, originally meant that God would accomplish good effects by those who were feeble and weak as children, and this principle was applicable to the praises of the children in the temple. But it does not appear that it originally referred to praise, either of children or others. It was to some manifested strength or prowess, by which some enemy, or some one who was seeking revenge, was overcome by the instrumentality of those who might be compared with children on account of their feebleness. From this the psalmist takes occasion to make his reflections on the exalted honor conferred in general on a creature so weak and feeble as man, especially in the wide dominion granted him over the inferior creation.
(c) This was, not improbably, some enemy of the author of the psalm; but who it was is not mentioned. David was often, however, in the course of his life, in such circumstances as are here supposed. Might it not refer to Goliath of Gath - a mighty giant, and a formidable enemy of the people of God, overcome by David, quite a stripling - a child? Would not the language of the psalm agree with that? Was it not true that he was an "enemy" and an "avenger," or one socking revenge? and was it not true that God had, from one who was a mere child, "ordained strength" to subdue him?
(d) God had, then, condescended to honor one who was in himself weak and feeble as a child - who had no power of himself to accomplish what had been done.
(e) This was great condescension on the part of God; and especially was it to be so regarded when the eye looked out - as the author of the psalm appears to have done at the time of its composition - on the starry heavens, and contemplated their greatness and grandeur. What astonishing condescension was it that he who marshalled all those hosts should bestow such honor on man!
(f) It was not, therefore, unnatural to reflect on the greatness of the honor which God had actually bestowed on man, and the dignity to which God had exalted him; and the psalmist is thus, from a particular act of his condescension, led into the beautiful train of reflections on the exalted dominion of man with which the psalm concludes. Thus understood, the psalm has no orignal reference to the Messiah, but still it contains the principle on which the apostle reasons in Hebrews. 2, for the dignity of man is most seen in the Redeemer, and the actual conferring of all the dignity and honor referred to in the psalm - the actual and entire subjugation of the earth to man - will be found only in the universal dominion conceded to Him. At the same time, however, there is a foundation for all that the psalmist says in respect to the honor originally conferred on man, and in his actual dominion over the inferior creation.
Out of the mouth of babes and sucklings - We have seen how our Lord applied this passage to the Jewish children, who, seeing his miracles, cried out in the temple, "Hosanna to the Son of David!" Matthew 21:16. And we have seen how the enemy and the avenger - the chief priests and the scribes - were offended because of these things; and as the Psalm wholly concerns Jesus Christ, it is most probable that in this act of the Jewish children the prophecy had its primary fulfillment; and was left to the Jews as a witness and a sign of the Messiah, which they should have acknowledged when our Lord directed their attention to it.
There is also a very obvious sense in which the mouths of babes and sucklings show forth the praises of God; viz., the means by which they derive their first nourishment. In order to extract the milk from the breasts of their mothers, they are obliged to empty their own mouths entirely of air, that the eternal air, pressing on the breast, may force the milk through its proper canals into the mouth of the child, where there is no resistance, the child having extracted all air from its own mouth which in this case resembles a perfectly exhausted receiver on the plate of an airpump; and the action of sucking is performed on the same principle that the receiver is exhausted by the working of the airpump. Of this curious pneumatic action the child is capable the moment it breathes; and, its strength considered, performs it as perfectly the first hour as it does in any other period of its childhood or infancy. What does all this argue? Why instinct. And pray what is instinct? You cannot tell. But here is an operation by which the pure Boylean vacuum is made; and this by an infant without any previous teaching! Do you suppose that this is an easy operation, and that it requires little skill? You are mistaken. You have done this yourself while an infant under the sole guidance of God. Can you do it now? You are startled! Shall I tell you what appears to you a secret? There is not one in ten thousand adults, who have had their first nourishment from the breasts of their mothers who can perform the same operation again! And those who have had occasion to practice it have found great difficulty to learn that art which, in the first moment of their birth, they performed to perfection! Here is the finger of God; and here, out of the mouths of babes and sucklings, he has ordained such a strength of evidence and argument in favor of his being his providence, and his goodness, as is sufficient to still and confound every infidel and atheist in the universe, all the enemies of righteousness, and all the vindicators of desperate and hopeless causes and systems.
The words may also be applied to the apostles and primitive preachers of the Gospel; to the simple and comparatively unlearned followers of Christ, who, through his teaching, were able to confound the wise among the Jews, and the mighty among the heathens: and in this sense our Lord uses the term babes, Matthew 11:25 : "I thank thee, O Father - because thou hast hid these things from the wise and prudent, and hast revealed them to babes."
We may also witness, in the experience of multitudes of simple people who have been, by the preaching of the Gospel, converted from the error of their ways, such a strength of testimony in favor of the work of God in the heart and his effectual teaching in the mind, as is calculated to still, or reduce to silence, every thing but bigotry and prejudice, neither of which has either eyes or ears. This teaching, and these changing or converting influences, come from God. They are not acquired by human learning; and those who put this in the place of the Divine teaching never grow wise to salvation. To enter into the kingdom of heaven, a Man must become as a little child.
Ex ore infancium et lactencium perfecisti laudem, propter inimicos tuos, ut destruas inimicum et ultorem.
Trans. Of the mouth of nought spekand, and sowkand, thou has made louying, for thin enmys, that tbou destroye the enmy and the venger.
Par. Nought anely thow ert loued of perfite men, bot of the mouthe of barnes that spekes nought: Zit there er tha that kan nought speke the wisdom of this werld: and of soukand, the qwilk gladdely resayves the lare of haly Kyrk theare moder. Thow has made thi luf thug perfyte for thin enmys: fals cristen men, to schame and to schende for thai er wer than er haythen men. That thu destruy the enmy; that es, he that es wyse in his awen eghen; and wil nought be underloute til thi wil: "and the venger": that es he that defends his Syn; and sais that he synnes nought; or that his syn es les than other mennes.
Out of the mouth (a) of babes and sucklings hast thou ordained strength because of thine enemies, that thou mightest still the enemy and the avenger.
(a) Though the wicked would hide God's praises, yet the very babes are sufficient witnesses of the same.
Out of the mouths of babes and sucklings,.... Not literally such, though the Jewish writers (e) generally so understand it; as do some Christian interpreters, who explain it of the wonderful formation, nourishment, and growth of infants; and of the marvellous care of God in providing the breast for them; in filling it with milk, and teaching them to suck; which, being observed by men, occasion praise to God, to the confusion of atheists and infidels. But this is no other than what is common to brute creatures: rather the words are to be understood in a figurative sense. So Jarchi applies them to the priests and Levites in the temple: but it is best to interpret them of the apostles and first preachers of the Gospel; and of such who received it and professed it; who were in their own eyes, and in the eyes of the world, as babes and sucklings, Matthew 11:25;
hast thou ordained strength: by which is meant the Gospel, the rod of Christ's strength, and the power of God unto salvation; and which being made useful for the conversion of souls, is the cause of much praise and thanksgiving to God: this, by the mouths and means of the apostles and first ministers of the word, God ordained, or "founded" (f), settled and established in the world, notwithstanding all the opposition made unto it; so that the gates of hell cannot prevail against it, to root it out of the world; but it will continue the everlasting Gospel;
because of thine enemies: either for the sake of subduing them, and bringing them to the obedience of Christ, that is, the elect of God, who are before conversion enemies to God and Christ; or rather for the sake of confounding the implacable enemies of God and Christ, and of the cause and interest of religion. In order to which God has made choice of instruments the most mean and despicable, 1-Corinthians 1:26; and God's end in this more particularly is expressed in the following clause;
that thou mightest still the enemy and the avenger; Satan, the enemy of mankind, the adversary of Christ personal and mystical, who is filled with envy, wrath, and malice, against Christ and his people; him, by the, means of the Gospel and the ministry of it, God has "caused to cease" (g), as the word may be rendered; not as to his being, but as to his power and authority, in the Gentile world; out of which, to his great mortification, he was cast, by the mouth and ministry of babes and sucklings. These words are applied by Christ to the children in the temple, crying Hosanna to the son of David, out of whose mouths God perfected the praise of the Messiah; and by which, and Christ's defence of them, the Scribes and Pharisees, the mortal enemies of Christ, and who wanted to revenge themselves on him, were silenced and stilled, Matthew 21:15.
(e) Aben Ezra & R. Moses in ibid. Kimchi, Obadiah Gaon, & Ben Melech in loc. (f) "fundasti", Pagninus, Montanus, Piscator, Cocceius, so the Targum; "fundatam disposuisti", Junius & Tremellius, Rivetus. (g) "ad eessare faciendum", Montanus, Vatablus, Piscator; "ut facias cessare", Gejerus; so Ainsworth.
So manifest are God's perfections, that by very weak instruments He conclusively sets forth His praise. Infants are not only wonderful illustrations of God's power and skill, in their physical constitution, instincts, and early developed intelligence, but also in their spontaneous admiration of God's works, by which they put to shame--
still--or, silence men who rail and cavil against God. A special illustration of the passage is afforded in Matthew 21:16, when our Saviour stilled the cavillers by quoting these words; for the glories with which God invested His incarnate Son, even in His humiliation, constitute a most wonderful display of the perfections of His wisdom, love, and power. In view of the scope of Psalm 8:4-8 (see below), this quotation by our Saviour may be regarded as an exposition of the prophetical character of the words.
sucklings--among the Hebrews were probably of an age to speak (compare 1-Samuel 1:22-24; Mark 7:27).
ordained--founded, or prepared, and perfected, which occurs in Matthew 21:16; taken from the Septuagint, has the same meaning.
strength--In the quotation in the New Testament, praise occurs as the consequence or effect put for the cause (compare Psalm 118:14).
avenger--as in Psalm 44:16; one desirous of revenge, disposed to be quarrelsome, and so apt to cavil against God's government.
Babes - Weak and foolish, and contemptible persons, who are frequently called babes or children. Such are very unfit to grapple with an enemy: and therefore when such persons conquer the most powerful and malicious enemies, it must needs confound them, and advance the glory of God: as indeed it did, when such mean persons as the apostles, and disciples of Christ, maintained and propagated the gospel, in spite of all the wit, power, and rage of their enemies. Ordained - Perfectly or firmly settled strength; that is, the praise of his strength or power, Matthew 21:16, it is rendered praise. Still - Silence and confound them. Avenger - The devil, and all who are his vassals and espouse his quarrel.
*More commentary available at chapter level.