Psalm 105 (Vulgate 104)

EXPOSITION. Preach the Gospel of His works among the Gentiles. Unto whom is this addressed, save unto the Evangelists in prophecy?

2. Ver. 2, 3. O sing unto Him, and play on instruments unto Him. Praise Him both by word and deed; for we sing with the voice, while we play with an instrument, that is, with our hands. Let your talking be of all His yondrous works; be ye praised in His holy Name. These two verses may without any absurdity seem paraphrases of the two words above; so that, Let your talking be of all His wondrous works, may express the words, O sing unto Him; and what followeth, be ye praised in His holy Name, may be referred to the words, and play on instruments, unto Him; the former relating to the * good word' wherewith we sing unto Him, in which His wondrous works are told; the latter to the good work, in which sweet music is played unto Him, so that no man may wish to be praised for a good work on the score of his own power to do it. For this reason, after saying, be ye praised, which assuredly they who work well deservedly may, he added, in His holy Name, since he that glorieth, let him glory in the Lord. Let them, therefore, who wish to play not unto themselves, but unto Him, beware of doing their righteousness before men, that they may be seen by them; otherwise they will receive no reward with the Father Which is in Heaven; but let their works shine before men, not with the view that they themselves be seen by men, but that others may see their good works, and glorify their Father Which is in Heaven. This is to be praised in His holy Name. Whence we read also in another Psalm: My soul shall be praised in the Lord: let the meek hear thereof, and be glad; which here in a sense followeth, Let the heart of them rejoice that seek tlte Lord: for thus the meek are glad, who do not rival with a bitter jealousy those whom they imitate as already workers of good.

3. Ver. 4. Seek the Lord, and be strengthened (confortamini). This is very literally construed from the Greek, though it may seem not a Latin word: whence other copies have, * be ye confirmed;' others, ' be ye corroborated.' So is said to Him elsewhere: My strength; and, My strength How God is to he sought even when found. 149 will I ascribe unto Thee: that by seeking Him and approaching Him, we may be both enlightened and strength ened; that we may not from blindness be unable to see what ought to be done, or from weakness accomplish not even what we see. While these words, then, Come wwfoPs.34,4. Him, and be enlightened, apply to seeing; those in the text relate to^oing: Seek the Lord, and be strengthened. Seek, he saith, His face evermore. What is the face of the Lord, save the presence of God? Like the face of the wind, or the face of fire; for it is said, Like as the stubble before the face of the wind; and, like as wax melteth before the face of the fire. Many other instances occur in Scripture, where nothing else is intended to be understood by the face of the things named, than their presence. But what meaneth, Seek His face evermore? I know indeed that to cling unto God is good for me; but if He is always being sought, when is He found? Did he mean by evermore, the whole of the life we live here, whence we become conscious that we ought thus to seek, since even when found He is still to be sought? To wit, faith hath already found Him, but hope still seeketh Him* But love hath both found Him through faith, and seeketh to have Him by sight, where He will then be found so as to satisfy us, and no longer to need our search. For unless faith discovered Him in this life, it would not be said, Seek the Lord; and when ye have found Htm, Let the wicked man forsake his way, and the unrighteous man his thoughts. Also, if when discovered by faith, He were not still to be diligently sought, it would not be said, For ^&om«8> we hope for that we see not, then do we with patience wait for it; and that which John saith, We know that when*3°hl1 He shall appear, we shall be Uke Him; for we shall see Him as He is. Or when we shall have seen Him face to face as He is, will He still have to be sought, and to be sought without end, because to be loved without end? For we say to any one present, * I am not looking for you;9 meaning, I do not like you. And thus he who is loved, is sought even when present, while there is constant love, which busies itself that he never become absent. Besides, he who loveth any one, even when he seeth him, without ever being tired of him, wisheth him ever to be present, that is, he always seeketh his presence. And truly this is the sense of the words, Seek His face evermore; meaning that discovery should not terminate that seeking, by which love is testified, but with the increase of love the seeking of the discovered One should increase.

4. Ver. 5. This fervid praiser of God doth now moderate himself, while he cometh down to wider expressions, flourishing his weak and infant love with the temporal wonders of God. Remember, he saith, His marvellous works that He hath done, His wonders, and the judgments of His mouth. This passage seemeth like that, when He had replied to the question of Moses as to who He was, ' I am that I am/ and, Thou shalt say unto the children of Israel, I am hath sent me unto you: (an expression which in ever so small part scarce a mindf taketh in:) then mentioning His own Name,. He mercifully mingled in His grace towards saying, I am the God of Abraham, the God of Isaac, anci jjie q0€i qf jaco0; this is My Name for ever. By which He would have it to be understood, that they whose God He declared Himself, lived with Him for ever, and He said this, which might be understood even by children, that they who by the great powers of love knew how to seek His face for evermore, might according to their capacity comprehend, I am that I am. If therefore it be of great concern to you either to see or to seek what He is, Remember His marvellous works that He hath done, His wonders, and the judgments of His mouth.

5. Ver. 6, 7. Unto whom is it said, O ye seed of Abraham His servant, ye children of Jacob His chosen? Ye, the seed of Abraham, ye, the seed of Jacob, remember His marvellous works that He hath done, His wonders, and the judgments of His mouth. But that no man might attribute this to the single race of the Israelites in the flesh, and not understand that the sons of promise are the seed of Abraham rather than the seed of the flesh, to the former, of whom the Apostle speaketh, in addressing the Gentiles, Then are ye Abra hunt's seed, and heirs according to the promise; he next addeth, He is the Lord our God: His judgments are in all the world. This is said through Isaiah unto the free How the Church is one nation. Jerusalem, our mother, Thy Redeemer, even thy Qod; of the whole earth shall He be called. Is He the God of the-; Jews only? God forbid! He is the Lord our God: His judgments are in all the world: because the Church, where His judgments are preached, is in all the world. What then doth he say in another Psalm: He sheweth His word un£p Jacob, His statutes and ordinances unto Israel. He hath not dealt so with any nation, neither hath He made known unto them His judgments. This is said, because he wished one nation to be understood as belonging to the seed of Abraham: which has been called indeed from all nations, and all nations are so expressed in it, that there is one nation called into adoption. Beyond that nation He made known His judgments unto none; for although declared, they were not made known to those who believed not; because unless they believe, they will not understand. o*. Ver. 8 — 11. He hath been alway mindful of His covenant. Other copies read, for evermore; and this arises from the ambiguity of the Greek. But if we are to understand alway of this world and not of eternity, why, when he explaineth what covenant He was mindful of, doth he add, The word that He made to a thousand generations '/ Now this may be understood with a certain limitation; but he afterwards saith, Even the covenant that He made with Abraham: and the oath that He sware unto Isaac; and appointed the same unto Jacob for a law, and to Israel for an everlasting testament. Where there is no room for doubt: for the Greek has otlwvw, which our interpreters have never rendered by any other word than eternal; though scarce any authors in any passage have used *\umo$ in the sense of everlasting. Unless perhaps, because they render aim as meaning time, in a more familiar way, they may choose to interpret atioviov, not eternal, but 4 for an age;' which I do not remember any one having ventured to do. But if in this passage the Old Testament is to be understood, on account of the land of Canaan: for thus the language of the Psalm runneth, And appointed the same unto Jacob for a la w, and to Israel for an everlasting testament; saying, Unto thee will 1 give the land of Canaan: the lot of your inheritance: how is it to be understood as everlasting, since that earthly inheritance could not be everlasting? And for this reason it is called the Old Testament, because it is abolished by the New. But a thousand generations do not seem to signify any thing eternal, since they involve an end; and yet are also too numerous for this very temporal state. For by howsoever few years a generation is limited, such as in Greek is called yma, whereof the shortest period some have fixed is at fifteen years, after which period man hath the power of generation; what then are those thousand generations, not only from the time of Abraham, when that promise was made him, unto the New Testament, but from Adam himself down to the end of the world? For who would dare to say that this world should last for 15000 years?

6. Hence it seemeth to me that we ought not to understand here the Old Testament, which it said through the prophet was to be cancelled by the New: Behold, the days come, saith the Lord, when I will make a new covenant with the house of Jacob, not according to the covenant which I made with their fathers, in the day that I led them out of the land of Egypt; but the covenant of faith, which the Apostle praiseth, when he setteth before us Abraham to imitate, and doth convict those who boasted in the works of the Law, in that Abraham believed in God even before his circumcision, and it was accounted unto him for righteousness. Lastly, after saying, He hath been mindful of His covenant unto an age; which we ought to* understand as lasting for evermore, the covenant, namely, of justification and an eternal inheritance, which God hath promised to faith; he addeth, and the Word that He commanded1 unto a thousand generations. What meaneth commanded? For the words, Unto thee will I give the land of Canaan, is not a command, but a promise: now a command is that which we ought to execute, a promise that which we should receive. command then was faith, that the righteous should live by faith; and an eternal inheritance is set before this faith. A thousand generations, then, are, on account of the perfect number, to be understood for all; that is, as long as generation succeedeth generation, so long is it commanded to us to live by faith. This the people of God doth observe, The eternal Inheritance signified in Canaan. 153 the sons of promise who succeed by birth, and depart by death, until every generation be finished; and this is signified by the number thousands because the solid square of the number ten, ten times ten, and this taken ten times amounts to a thousand. Even the covenant, he saith, which He made with Abraham: and the oath that He snare unto Isaac; and appointed the same unto Jacob, that is, Jacob himself, for a law. These are the very three patriarchs, whose God He calleth Himself in a special sense, whom the Lord also doth name in the New Testament, where He saith, Many shall come from the east and the west, and shall sit down11' with Abraham, and Isaac, and Jacob, in the kingdom of heaven. This is everlasting inheritance. For here also, where he saith, He appointed the same unto Jacob for a law; he sheweth that it is the law of faith, for he would not call a promise a law. For if there be work in the law, there is a reward in the promise. This is the work of God, saith our Lord, that ye believe on Him Whom He hath sent.™' This word therefore which He hath commanded, alway mindful of His covenant, that is, " the word of faith which we preach," He appointed it unto Jacob for a law, and to10' Israel for an everlasting covenant, that is, because in the fulfilment of this very promise and law He was to give something eternal. Saying, Unto thee will I give the land of Canaan, the lot of your inheritance. How then is this eternal, unless it signifieth something eternal? For the land oi promise is described as one flowing with milk and honey. All this signifieth that grace, by which we taste how sweet is the Lord, which belongeth not to all men; for all men have not faith. For this reason he added, the lot of your inherit-3* ante. Whence in another Psalm, the seed of Abraham, which is Christ, is understood to speak, where he saith, 77/ePs.i6,6. lot is fallen unto me in a fair ground: yea, I have a goodly heritage. Why the land is called Canaan, the interpretation of the word doth disclose; for Canaan meaneth humble. Now if it be referred to that declaration of holy Noah, when he announced that this same Canaan should be his brother's servant, to this belongs also servile fear. But the servant abidethnot in the house for ever, but the Son abideth for ever. Therefore the Canaanite is excluded, and the land of promise given to the seed of Abraham. For perfect love casteth out fear, so that the Son abideth in the house for ever. Whence it is said, And to Israel for an everlasting

7. Ver. 12. He next followeth out the history well known in the truth of the holy Scriptures. When they were in small numbers, very few, and they strangers in the land; that is, in the land of Canaan. While the patriarchs, Abraham, Isaac, and Jacob, dwelt there, before they received this inheritance, in their own families they were very few, and they strangers in the land. But some copies have the words few, and they strangers, in the accusative case1, the translator having turned the Greek phrase too literally into Latin. If we were to render the whole clause in this way, we must say, that they were very few, and they strangers; but the phrase, while they were, is the meaning of the Greek; and the verb, to be, takes not an accusative, but a nominative after it. For we cannot say, ' cum essent paucissimosBJ but ' cum essent paucissimiJ'

8. Ver. 13 — 15. When therefore they were in small number, (or small in number,) very few, and they strangers in the land, what time as they went from one nation to another, from one kingdom to another people. This is a repetition of what he had said, 'from one nation to another.' He suffered no man to do them harm: but reproved even kings for their sokes. Touch not, He said, Mine anointed, and do My prophets no harm. He declare th the words of God chiding or reproving kings, that they might not harm the holy fathers, while they were small in number, very few, and they strangers in the land of Canaan. Although these words be not read in the books of that history, yet they are to be understood as either secretly spoken, as God speaketh in the hearts of men by unseen and true visions, or even as announced through an Angel. For both the king of Gerar and the king of the Egyptians were warned from Heaven not to harm Abraham, and another king not to harm Isaac, and others to harm Jacob; while they were very few, and strangers, before he went over into Egypt to sojourn with his sons: which is understood to be herein mentioned; they went Why they are called 6 Christs,' or i Anointed' 155 from one nation to another; from one kingdom to another people. But since it occurred to ask, before they passed over and multiplied in Egypt, how so few in number, and those strangers in a foreign land, could maintain themselves: he next addeth, He suffered no man to do them wrong: but reproved even kings for their sakes. Touch not Mine anointed, atjd do My prophets no harm,

9. But it may well excite a question, in what sense they were styled (Christs, or) anointed, before there was any unction, from which this title was given to the kings; which began with Saul, to whom David succeeded in the kingdom; and from thence the rest of the kings, both of Judah and Israel, were anointed in the continuation of the sacred custom: in which unction was figured the one true Anointed (Christ), unlo Whom it is said, God, even Thy God, hath anointed Thee with the oil of gladness above Thy fellows. Whence then were those patriarchs at that time called anointed? For that they were prophets, we read concerning Abraham; and certainly, what is manifestly said of him, should be understood of them also. Are they styled Christs, because, even though secretly, yet they "were already Christians? For although the flesh of Christ came from them, nevertheless Christ came before them; for He thus answered the Jews, Before Abraham was, I am. But how could they not know Him, or not believe in Him; since they are called prophets for this very reason, because, though somewhat darkly, they announced the Lord beforehand? Whence He saith Himself openly, Your father Abraham desired to see My day, and he saw it, and was glad. For no man was ever reconciled unto God outside of that faith which is in Christ Jesus, either before His Incarnation, or after: as it is most truly de6ned by the Apostle; For there is one God, and one Mediator between God and men, the Man Christ1'**' Jesus.

10. Ver. J 6. He then beginneth to relate how it happened that they went from one nation to another, from one kingdom to another people. He called, he saith, for a famine upon the land: and brake all the staff of bread. But He had sent a man before them, even Joseph, ivho was sold to be a bondservant. Thus it happened that they went from one nation to another, from one kingdom to another people. But the expressions of the holy Scriptures are not to be negligently passed by. He called, he saith, for a famine upon the land; as if famine were some person, or some animated body, or some spirit that would obey Him Who called; whereas famine is a wasting that cometh for want of food, and is such in those who suffer from it, as jny disease. For as the cessation of a disease usually is effected by medicine, thus also famine is healed in a manner by nourishment. What then meaneth, He called for a famine? Have then the evils which men suffer, certain evil angels set over them? (for in another Psalm also he saith, that God afflicted men by sending evil angels among them, His judgment being far from erring;) and perhaps these words, He called for a famine, mean the angel set over famine, and styled from the name of the office over which he was set. Under this impression the old Romans consecrated some such deities, as the goddess Fever, and the god Paleness. Or meaneth it, as is more credible, He said there should be famine; so that calling be the same thing as mentioning by name; mentioning by name, as speaking; speaking, as commanding? For He called for a famine, Who calleth those things which are not as though they were. Nor dolh the Apostle say here, He calleth those things which be not, that they may be; but, as though they were. For with God that hath already happened which, according to His disposition, *s fixed for the future; for of Him it is elsewhere said, He Who made things to come. And here when famine happened, then it is said to have been called, that is, that that which had been determined in His secret government, might be realized. Lastly, he at once expounds, how He called for the famine, saying, He brake all the staff of bread.

11. Ver. 17. But He had sent a man before them. What man? Even Joseph. How did He send him? Joseph was sold to be a bond-servant. When this happened, it was the sin of his brethren, and, nevertheless, God sent Joseph into Egypt. We should therefore meditate on this important and necessary subject, how God useth well the evil works of men, as they on the other hand use ill the good works of God. The humiliation and exaltation of Joseph.

12. Ver. 18, 19. Next he doth relate the story, mentioning what Joseph suffered in his low estate, and how he was raised on high. His feet they hurt in the stocks: the iron entered into his soul, until his word came. That Joseph was put in irons, we do not indeed read; but we ought no ways to doubt that it was so. For some things might be passed over in that history, which nevertheless would not escape the tloly Spirit, Who speaketh in these Psalms. We understand by the iron which entered into his soul, the tribulation of stern necessity; for he did not say body, but soul. There is a somewhat similar expression in the Gospel, where Simeon saith unto Mary, Behold, this Child is set for the fall and rising again of many in Israel, and for a sign34'3** which shall be spoken against: yea, a sword shall pierce through thy own soul also, that the thoughts of many hearts may be revealed. That is, the Passion of the Lord, which was a fall unto many, and in which the secrets of many hearts were revealed, since their sentiments respecting the Lord were extorted from them, without doubt made His own Mother exceeding sorrowful, heavily struck with human bereavement. Now Joseph was in this tribulation, until his word came, with which he truly interpreted dreams: whence he was introduced to the king, that unto him also he might foretell what would happen in respect to his dreams. ButGen.4i. since he said, Until his words were heard, that we might not altogether so understand his, that any one might think added, The word of the Lord inflamed him; or, as other copies have it more closely from the Greek, The word of the Lord Jired him, that he also might be reputed amongst those, to whom it is said, "Receive ye praise in His holyVer. Name.1' The word of the Lord inflamed him. With reason when the Holy Ghost was sent by our Lord, there appeared unto them cloven tongues like as of fire; and the3. Apostle tsaith, fervent in spirit. From that fire those depart, >f whom it is said, The love of many shall wax cold.

13. Ver. 20. 22. TJie king sent and loosed him, the prince of the peoples, and let him go free. The king is the same as the prince of the peoples: he loosed him from his bonds, and let him go free from his prison. He made Mm lord also of his house: and ruler of all his substance. TJiat he might inform his princes like unto himself and teach his old men wisdom. The Greek hath, and teach his elders wisdom. Which might altogether be rendered to the letter thus; Might inform his princes like unto himself and make his elders wise. The word translated old men being presbyters or elders, not gerontas, old men: and to teach wisdom being from the Greek to sophize, which cannot be rendered by a single word in Latin, and is from the word sophia9 wisdom, different from prudence, which is in Greek phronesis. Yet we do not read this in the high elevation of Joseph, as we read not of fetters in his low estate. But how could it happen that so great a man, the worshipper of the One True God, whilst in Egypt, should have been intent upon the nourishing of bodies, and the government of carnal matters only, and have felt no anxiety for souls, and how he could render them better? But those things are written in that history, which, according to the intention of the writer, in whom was the Holy Spirit, were judged sufficient for signifying future events in that narration.

14. Ver. 23. Joseph also came into Egypt, and Jacob was a stranger in the land of Ham. Israel is the same with Jacob, as is Egypt with the land of Ham. Here it is very plainly shewn, that the Egyptian race sprang from the seed of Cham, the son of Noah, whose first-born was Canaan. So that in those copies wherein in this passage Canaan is read, we must alter the reading. It is better construed, was a stranger, than dwelt, as other copies have it: which would be the same as ' was an inhabitant/ for it meaneth nothing different; the very same word is used in the Greek passage above, where it is said, Very few, and they strangers in the land. Moreover, the state of an ( incola' or i accola' doth not signify a native, but a stranger. Behold how they went from one nation to another, from one kingdom to another people. What had been briefly proposed, hath been briefly explained in the narration. But from what kingdom they passed over to another people may well be asked. For they were not yet reigning in the land of Canaan, because the kingdom of the people of Israel had not yet been established

Israel when strengthened. Egyptians how hardened. 159 there. How then can it be understood, except by anticipation, because the kingdom of their seed was destined there to exist?

16. Ver. 24. Next is related what happened in Egypt. And He increased, he saith, His people exceedingly, and made them stronger than their enemies. Even the whole of this is briefly set forth, in order that the manner in which it took place may be afterwards related. For the people of God was not made stronger than their enemies the Egyptians, at the time when their male offspring were slain, or when they were worn out with making bricks; but when by His powerful hand, by the signs and portents of the Lord their God, they became objects of fear and of honour, until the opposition of the hardened king was overcome, and the Red Sea overwhelmed the persecutor with his army.

17. Ver. 25. As if we should ask, how that which he had briefly expressed in the words, He made His people stronger than their enemies, happened, he begins now to say, and determines this too in his narration: And He turned their heart so, that they hated His people, and dealt untruly with His servants. Is it to be in any wise understood or believed, that God turneth man's heart to do sin? is it not a sin, or is it a slight sin, to hate the people of God, and to deal untruly with His servants? who would say it is not? Is therefore God in any wise the author of these so heavy sins, Who is not to be believed to be the author of any even the very slightest sin? Who is wise, and he will understand these things? For this is that wonderful goodness of God,43, by which He useth for good even the wicked, either angels or men. For while they themselves are wicked by their own fault, He doeth good out of their wickedness. For they were not good before they hated His people; but being malignant and ungodly, they were such as would readily envy their prosperous sojourners. And so, in that He multiplied His own people, this bountiful act turned the wicked to envy. For envy is the hatred of another's prosperity. In this sense, therefore, He turned their heart, so that through envy they hated His people, and dealt untruly with His servants. It was not then by making their hearts evil, but by doing good to His people, that He turned their hearts, that were evil of their own accord, to hatred. For He did not pervert a righteous heart, but turned one perverted of its own accord to the hatred of His people, while He was to make a good use of that evil; not by making them evil, but by lavishing blessings upon those, which the wicked might most readily envy. The following verses, which are sung in praise of Him when Allelujah is chanted, shew how He used this hatred of theirs, both for the trial of His own people, and for the glory of His Name, which is profitable for us.

18. Ver. 26. He sent Moses His servant, and Aaron whom He had chosen him. Whom He had chosen, would be sufficient; but there is no difficulty in the addition of him.

*S a Phrase °^ Scripture, as, The land in which they shall dwell in it: a phrase which the divine pages are full of.

19 yer# 27. He set forth in them the words of His tokens, and of His wonders in the land of Ham. We ought not to understand by the words of His tokens, words literally, words with which the tokens and wonders were worked, that is, which they uttered, that these tokens and wonders might take place. For many were performed without words, either with a rod, or with outstretched hand, or by ashes sent towards heaven. But since their deeds were not destitute of some signification, even as the words we speak; for this reason they also are called words, not relating to voices and sounds, but to tokens and wonders. He set forth in them, that is, He wrought through them.

20. Ver. 28. He sent darkness, and made it dark. This is also written among the plagues with which the Egyptians were smitten. But what followeth, is variously read in different copies. For some have, and they provoked His words; while others read, and they provoked not His words; but the reading first mentioned we have found in most; while, where the negative particle is added, we could hardly discover two copies. But perhaps the false reading has abounded owing to the easy sense; for what is easier understood than this, They provoked His words, that is, by their contumacious rebellions? We have endeavoured to explain the other reading also according to some true sense: and The several plagues of Egypt. this for the present occurs; They provoked not His words, that is, in Moses and Aaron; because they most patiently bore with a very stiffhecked people, until all things which God had determined to work by them, were fulfilled in order.

21* Ver. 29, 30. He turned their waters into blood, and slew their f^h. He made their land frogs, yea, even in the king's chambers: as if he were to say, He turned their land into frogs. For there was so great a multitude of frogs, that this might well be said by hyperbole.

22. Ver. 81. He spake the word, and there came all manner qf flies, and lice in all their quarters. If it be asked when He spake, it was in His Word before it took place; and there it was, without time, at what time it should take place: although even then He commanded it to be done, when it was to be done, through Angels, and through his servants Moses and Aaron.

23. Ver. 32. He made their rains hail. It is a similar expression to the former, He made their land frogs; except that the whole land was not actually turned into frogs, though the whole of the rain may have been turned into hail. A burning fire in their land: understand, He

24. Ver. 33. He smote their vines also and fig-trees; and brake every tree of their coasts. This was done by the violence of the hail, and by lightnings; whence he spoke of the fire as burning.

25. Ver. 34. He spake the word, and the locust came, and the caterpillar, of which there was no number. The locusts and the caterpillars are one plague: of which the one is the parent, the other the offspring.

26. Ver. 35. And did eat up all the grass in their land, and devoured the fruit of the ground. Even grass is fruit, as Scripture is wont to speak, which calleth even the ripe corn grass; but it wished these two things to harmonise in number with the two which it had spoken of before, that is, the locust and the caterpillar. But the whole of this doth belong to the variety of speech, which is a remedy for weariness, not to any difference of senses.

27. Ver. 36. He smote every first-born in their land: even the Jirst-fruits of all their strength. This is the last plague, excepting the death in the Red Sea. The Jirst-fruits of all their strength, I imagine to be an expression derived from the first-born of cattle. These plagues are ten in number, but they are not all mentioned, nor in the same order in which they are there read to have happened. For praise-giving is free from the law which bindeth one who is relating or composing a history. And since the Holy Spirit is the Author and Dictator, through the Prophet, of this praise; by the very same authority with which He guided him who wrote that history, he doth both mention something to have taken place which is not there read, and passeth over what is there read.

28. Ver. 37. Now he addeth this also to the praises of God, that He led the Israelites out of Egypt enriched with silver and gold; because even they were then in such a condition, that they could not as yet despise the just and due, though temporal, reward of their toils; nor in the deceit which they practised upon the Egyptians, of whom they sought a loan of gold and silver, is God to be imagined either to command such tricks, or to approve of them, if committed, by those whose hearts are on high. They were rather permitted than commanded to do these things, through those words of God, Who saw so well their heart, and weighed their lusts; not however without some improvement of their carnal mind, because they did this- unto those who suffered such things justly, and took wThat ought to have been paid to them as their due from wicked men, although deceitfully. But God divinely used their weakness, as He used the iniquity of the Egyptians, to figure and announce beforehand all that was needful through these acts. He brought them forth also in silver and gold: this too is a Scripture idiom; for in silver and gold is said for the same as if it had been said with silver and gold: there was not one feeble person among their tribes: in body, not in mind. This also was a great blessing of God, that in this necessity of removal there was no infirm person.

29. Ver. 38. Egypt was glad at their departing: for their fear fell upon them; that is, the fear of the Hebrews upon the Egyptians. For their fear is not that with which Terror of the Egyptians. Quails and Manna given*, 163 the Hebrews feared, but that with which they were feared. Some one will say, how then were the Egyptians unwilling to dismiss them? why did they let them go as if they expected them to return? why did they lend them gold and silver, as to men who were to return, and to repay them, if Egypt was glad at their departing? But we must understand, aftqj that final destruction of the Egyptians, and the terrible overthrow of the mighty pursuing army in the Red Sea, that the rest of the Egyptians feared lest the Hebrews should return, and with great ease crush the relics of them. Then was fulfilled the former passage, where after these words, He increased them exceedingly, he added, Be made them stronger than their enemies. To explain the sentiment expressed in this verse, he added the rest of the narration in this praise of their overthrow, as far as where he said, Egypt was glad at their departing, for they were afraid of them; as if illustrating what he had stated, that He made His people stronger than their enemies.

30* Ver. 39. He now proceedeth to the divine blessings which were conferred upon them as they wandered in the desert. He spread out a cloud to be their covering: and fire to give them light in the night season. This is as clear as it is well known.

31. Ver. 40. They asked, and the quail came. They did hot desire quails, but flesh. But since the quail is flesh, and in this Psalm he speaketh not of the provocation of those who did not please God, but of the faith of the elect, the true seed of Abraham; they are to be understood to have desired that that might come which might crush the murmurs of those who provoked. Then in the next line, And He filled them with the bread of heaven, he has not indeed named manna, but it is obscure to none who hath read those records.

32. Ver. 41. He opened the rock of stone, and the waters out: so that rivers ran in the dry places. This fact too is understood as soon as read.

33. Ver. 42—44. But in all these blessings of His, God doth commend in Abraham the merit of faith. For the Psalmist goeth on to say, For why? He remembered His holy promise, which He made to Abraham His servanU And He brought forth His people with joy, and His chosen with gladness. What he said, His people, he has repeated in, His chosen. So also what he said, with joy, he has repeated in, with gladness. And gave them the lands of the heathen: and they took the labours of the people in possession. The lands of the heathen, and the labours of the people, are the same; and the words, He gave, are repeated in these, they took in possession.

34. Ver. 45. And as if we asked for what good these blessings were vouchsafed? that the happiness given in their temporal affairs to the people of God might not be thought the highest good, he hath at once referred it to another end, where the highest good ought to be sought. That, he saith, they might keep His statutes, and seek out His law. Where it is to be understood, that the servants of God and the chosen sons of promise, the true and genuine seed of Abraham, imitating the faith of Abraham, receive these earthly blessings from God, not that they may be dissolved in luxury through them, or become torpid in a perverse security; but that ihey may by Divine mercy have all these things prepared, in the search of which they might have been occupied in the most busy toils, in order that they may have leisure whence everlasting good may be acquired; i. e. That they may keep His statutes, and seek out His law. Lastly, since by the seed of Abraham he wished those to be understood here, who were truly the seed of Abraham, such as were not wanting even in that people; as the Apostle Paul clearly shevveth, when he saith, But not in all of them was God well pleased; for if He was not pleased with all, surely there were some in whom He was well pleased: since then this Psalm praiseth such men as this, he hath said nothing here of the iniquities and provocations and bitterness of those with whom God was not well pleased. But since not only the justice but also the mercy of Almighty God, the merciful, was shewn even unto the wicked; concerning these attributes the rest of the Psalm pursueth the praises of God. And yet both sorts were in one people: nor did the latter pollute the good with the contagion of their iniquities. For, the Lord knoweth who are His; and if he cannot separate in this world from wicked men, yet, Spiritual sense. God our portion. Example of Patriarchs. 165 let everyone that ndmeih the name of Christ depart from iniquity.

35. To endeavour, then, so to speak, to discover the hidden soul in the body of this Psalm, that is, the inner meaning in what may be called the outward words: it seemeth to me that the seed of Abraham, who are all the sons 6f pnjmise, who belong to the eternal inheritance of an everlasting covenant, are admonished to choose unto them* selves God, as it were, as that very inheritance, and to worship Him with no further object, that is, on His own account, not on account of any reward beyond Himself; and to do this, praising, calling upon Him, preaching, doing good works by faith, not for their own, but for His glory, rejoicing in hope, fervent in love. All this soundeth in these verses: (ver. 1 — 4.) Confess ye unto the Lord,and call upon His Name:11' tell the people what things He hath done. O let your songs be of Him, and play unto Him: and let your talking be of all His wondrous works. Receive ye praise in His holy Name: let the heart of them rejoice that seek the Lord. Seek the Lord, and be strengthened: seek His face evermore.

36. Next, in order to feed the hearts of the young, that they may be strengthened in the faith, examples of the Patriarchs are brought forward, both of their faith, and of the promise of God, that by imitating and hoping we may be their seed, not of the race of the Hebrews only, but those as many as receive that gTace in all the earth. All of which is contained in these verses: (ver. 5 — 11.) Remember His marvellous works that He hath done: His wonders, and the judgments of His mouth. O ye seed of Abraham His seivant: ye children of Jacob His chosen. He is the Lord our God: His judgments are in all the earth. He hath been alway mindful of His covenant, the word that He commanded to a thousand generations; even the covenant that He made with Abraham, and the oath that He sware unto Isaac; and appointed the same untcr Jacob for a law, and unto Israel for an everlasting testament: saying, Unto thee will I give the land of Canaan, the line of your inheritance. All which things, in proportion to my small measure of ability, I have expounded, in what sense they were to be taken.

37. Here it would occur to the mind of slight faith: if then God is to be worshipped for nought, and He Himself to be sought from Himself as the inheritance of the everlasting covenant; doth not that inheritance even in the fulness of His mercy leave unprovided for the mortal life of those who seek Himh, and their temporal necessities? Hear attentively what He gave unto our fathers, either those whom He made examples of faith, or those who, while tney sprang from their flesh, imitated also their faith. ( Ver. 12 — 15.) When they were yet but in small number, and they strangers in the land; that is, in the land of Canaan; what time as they went from one nation to another, from one kingdom to another people; He suffered no man to do them wrong: but reproved even kings for their sake. Touch not Mine anointed, and do My prophets no harm.

38. But if ye ask, how they went from one nation to another, from one kingdom to another people; hear, (ver. 16 — 23.) He called for a famine upon the land, and brake all the staff of bread. But He had sent a man before them, even Joseph, who was sold to be a bond-servant; whose feet they humbled in the slocks: the iron entered into his soul; until his word came: the utterance of the Lord inflamed him. The king sent, and loosed him, the prince of the people l&t him go free. He made him lord also of his house, and ruler of all his substance; that he might inform his princes like unto himself, and teach his elders wisdom. Israel also came into Egypt, and Jacob was a stranger in the land of Ham. Behold, how they went from one nation to the other; from one kingdom to another people.

39. Ver. 24 — 38. And He increased His people exceedingly > and made them stronger than their enemies. But if ye wish to know how He made them stronger than their enemies, listen: He turned their heart, so that they hated His people, and dealt untruly with His servants. Then sent He Moses His servant, and Aaron whom He had chosen. He shewed forth in them Vie words of His tokens, and wonders in the land of Ham. He sent darkness, and made it dark; and they provoked His words. He turned their waters into bloody and slew their fish. He made their land frogs, yea, even in their king's chambers. He spake the wordy and there came all manner of flies, and lice in all their quarters. He gave them hailstones for rain, and a burning Jire in their land. He smote their vines also, and fig-trees, and destroyed every tree of their coasts. He spake the word, and the locust came, and the caterpillar that was without number: and did eat up all the grass in their land, and devoured all the fruit of their ground. And He smote all the first-born in the land, even the first-fruits of all their strength. He brought them forth also with silver and gold; there was not one feeble person among their tribes. Egypt was glad at their departing, for their fear was fallen upon them. Behold in what manner He made His people stronger than their enemies.

40. Since then His justice inflicted these evils upon their enemies; hear now even the temporal blessings which His lovingkindness lavished upon themselves. (Ver. 39 — 45.) He spread out a cloud to be their protection, and fire to give light in the night season. They asked, and the quail came, and He filled them with the bread of Heaven. He opened the rock of stone, and the waters^flowed out, so that rivers ran in the dry places. For why? He remembered His holy promise, and Abraham His servant. And He brought forth His people with joy, and His chosen with gladness; and gave them the lands of the heathen, and they took the labours of the people in possession. Not that they should worship Him on account of these blessings, but that they should refer and apply these also to everlasting good; that is, that they might keep His statutes, and seek out His law. Whatever other blessings therefore God giveth, are to be used with a view to His worship for nought: but that worship in itself is to have no reference to those other goods, which God giveth; for then only will it be for nought The enemy, challenging unto this contest, dared to say unto God, Doth Job fear God for nought? Moreover, if Joseph, sold as a bond-servant, and humbled, and exalted, made way for the temporal good of the people of God, that it might be made stronger than its enemies; how much more doth Jesus, Who was sold and humbled by His brethren itr the flesh, and exalted in the heavens, make way for the everlasting good of God's people, triumphing over the Devil and his angels? Hear therefore, ye seed of Abraham, boasting not in his flesh, but imitating his faith; hear, ye servants of God, and ye elect of God, having promise of the life that now is, and of that which is to come. If there are hard temptations in this world, think upon Joseph in the prison, Jesus on the Cross. If prosperity in temporal concerns attend you, use not God on account of it, but use it on account of God: nor think that He is worshipped by His worshippers for the sake of the necessaries of this life, which He giveth even unto His blasphemers; but seek ye first the kingdom of God and His righteousness, and all these things shall be added unto you.