Psalm 106 (Vulgate 105)

1. The 105th Psalm also hath the title Allelujah prefixed to it: and this twice. But some say, that one Allelujah belongeth to the end of the former Psalm, the other to the beginning of this. And they assert, that all the Psalms bearing this title have Allelujah at the end, but not all at the beginning; so that they will not allow any Psalm which hath not Allelujah at tha end, to have it at the beginning; supposing that what seemeth to belong to the commencement, really belongeth to the end of the former Psalm. But until they persuade us by some sure proofs that this is true, we will follow the general custom, which, whenever it findeth Allelujah, attributes it to the same Psalm, at the head of which it is found. For there are very few copies (and I have found this in none of the Greek copies, which 1 have been able to inspect) which have Allelujah at the end of the 150th Psalm; after which there is no other which belongeth to the same canon. But not even this could Allelujah, at the beginning or end of a Psabn. 16 9 outweigh custom, although all the copies had it so. For it might be that, with some reference to the praise of God, the whole book of Psalms, which is said to consist of five books, (for they say that the books severally end where it is written Amen, Amen,} might be closed with this last Allelujah, after all that hath been sung; nor, on account of the end of the 150th Psalm, do I see that it is necessary that all the Psalms entitled AlTelujah, should have Allelujah at the end. But when there is a double Allelujah at the head of a Psalm, why as our Lord sometimes once, sometimes twice over, saith Amen, in the same way Allelujah may not sometimes be used once, sometimes twice, I know not: especially* since as in this 105th, both the Allelujahs are placed after the mark by which the number of the Psalm is described, whereas the one, if it belonged to the end of the former Psalm, ought to have been placed before the number; and the Allelujah which belonged to the Psalm of this number, should have been written after the number. But perhaps even in this an ignorant habit hath prevailed, and some reason may be assigned of which we are as yet uninformed, so that the judgment of truth ought rather to be our guide than the prejudice of custom. In the mean time, before we are fully instructed in this matter, whenever we find Allelujah written, whether once or twice,# after the number of the Psalm, according to the most usual custom of the Church, we will ascribe it to that Psalm to which the same number is prefixed; confessing that we both believe the mysteries of all the titles in the Psalms, and of the order of the same Psalms, to be important, and that we have not yet been able, as we wish, to penetrate them.

2. Ver. 1. But [ find these two Psalms, the 104th and 105th, so connected, that in one of them, the first, the people of God is praised in the person of the elect, of whom there is no complaint, whom I imagine to have been there in those with whom God was well pleased; but in the following Psalm those are mentioned among the same people who have provoked God; though the mercy of God was not wanting even to these. But these things are said in the person of those who turn and pray for pardon; and examples are given of those towards whom, even though sinners, the of God hath been richly shewn. This Psalm therebeginneth like the former; Confess ye unto the Lord. But in thai Psalm these words follow: And call upon His Name: whereas here, it is as follows, For He is gracious, and His mercy endureth for ever. Wherefore in this passage a confession of sins may be understood; for after a few verses we read, We have sinned with our fathers, we have done amiss, and dealt wickedly; but in the words, For He is gracious, and His mercy endureth for ever, there is chiefly the praise of God, and in His praise confession. Although when any one confesses his sins, he ought to do so with praise of God; nor is a confession of sins a pious one, unless it be without despair, and with calling upon the mercy of God. It therefore doth contain His praise, whether in words, when it calleth Him gracious and merciful, or in the feeling only, when he believeth this. For that publican, of whom these words alone are mentioned, God be merciful to me a sinner, although he said not, for Thou art gracious and merciful, or any thing of this sort: nevertheless would not say that, unless he believed this; since he prayed with hope, which could not exist without that faith. The praise of God therefore may be sincere and pious, where there is no confession of sins; and this praise is much more frequently styled confession in the Scriptures: but there is no pious and profitable confession of sins where God is not praised, either in the heart, or in the mouth and -language. Some copies read, for He is gracious, others, for He is sweet: one Greek word, XW*™** having been differently translated. Also in the words, for His mercy endureth to the end of the world; the Greek hath el$ rbv al&vct, which may be interpreted for ever. If that mercy be here understood, in respect of which no man can be happy without God; we may render it better, for ever: but if it be that mercy which is shewn to the wretched, that they may either be consoled in misery, or even freed from it; it is better construed, to the end of the world, in which there will never be wanting wretched persons to whom that mercy may be shewn. Unless indeed any man ventured to say, that some mercy of God will not be wanting even to those who shall be condemned with the devil and his angels; not a mercy by Praise of God in word or in deed. which they may be freed from that condemnation, but that it may be in some degree softened for them: and that thus the mercy of God may be styled eternal, as exercised over their eternal misery. Now we read, that some will receive a more tolerable condemnation than others; yet who would dare to say, that that punishment to which any one hath been delivered will be mitigated, or have any pause for certain intervals, since the rich man was not counted worthy of one drop of water? But on so important a point we must discourse when at leisure; we shall already have said enough respecting it, as concerneth this Psalm.

3. Ver. 2. Who can express the mighty acts of the Lord? Full of the consideration of the Divine works, while he entreateth His mercy, Who, he saith, can express the mighty acts of the Lord, or make all His praises heard? We must supply what was said above, to make the sense complete here, thus, Who shall make all His praises heard? that is, who is sufficient to make all His praises heard? Shall make them heard, he saith; that is, cause that they be heard; shewing, that the mighty acts of the Lord and His praises are so to be spoken of, that they may be preached to those wrho hear them. But who can make all heard? Is it that as the next words are, Blessed are they that alway keep judgment, and do righteousness in every time; he perhaps meant those praises of His, which are understood as His works in His commandments? For it is God, saith thephil. Apostle, Who worketh in you. And it is said to the seed of Abraham, Sing unto Him, and play unto Him: which we understand to be so spoken, as if it had been said, Both speak and do good things in His praise: and the two following verses we have seen agree with the two words, singing and playing: so that, Let your talking be of all His wondrous works, agreeth with, Sing unto Him, and, Receive ye praise in His holy Name, with, Play unto Him. Thus unto this seed our Lord Himself saith, Let your %/*/Matt.5, so shine before men, that they may see your good works, and glorify your Father which is in Heaven. Here therefore, considering the commandments of God themselves, the works of which commandments are the praises of Him Who doth work in His chosen, he saith, Who shall express the mighty acts of the Lord? Since He worketh in these things in a manner that cannot be spoken. Who will do all His praises heard? that is, who, when he hath heard them, doth all His praises? which are the works of His commandments. As far as they are done, although all which are heard are not performed, He is to be praised, Who worketh in us both to will and to do of His good pleasure. For this reason, while he might have said, all His commandments, or, alf the works of His commandments; he preferred saying, His praises, because, as hath been said, in so far as they are performed, He is to be praised. Who, nevertheless, is able to do these praises when heard? that is, when they have been heard, who is capable of performing them all?

4. Ver. 3. Blessed are they that keep judgment, and do righteousness alway: that is, from when they begin their life of time. For he that endureth to the end. shall be saved. But it may appear a repetition: it may be thought, that to keep judgment and to do righteousness are the same: that in the former verse alway should be understood, as in the latter, Blessed; so that, expressing fully what is understood, we should say, Blessed are they that alway keep judgment: and blessed are they that alway do righteousness. But unless there were some difference between judgment and righteousness, we should not read in another Psalm, Until righteousness turn again unto judgment. The Scripture, indeed, loveth to place these two words together; as, Righteousness and judgment are the habitation of His seat; and this, He shall make thy righteousness as clear as the light, and thy judgment as the noon-day; where there is apparently a repetition of the same sentiment. And perhaps on account of the resemblance of signification one may be put for the other, either judgment for righteousness, or righteousness for judgment: yet, if they be spoken of in their proper sense, I doubt not that there is some difference; viz. that he is said to keep judgment who judgeth rightly, but he to do righteousness who acts righteously. And I think that the verse, Until righteousness turn again unto judgment, may not absurdly be understood in this sense: that here also those are called blessed, who keep judgment in faith, and do righteousness in deed. For a time will come when Desire to rejoice in God's salvation, i. e. in Christ. 173 judgment, which is now kept in faith, may be exercised in deed, when righteousness shall turn again unto judgment, that is, when the righteous shall have received the power of judging those righteously, by whom they are at present unrighteously judged. Whence elsewhere the very Body of Christ is understood to say, When I receive the time, I shall judge righteousnesses. This, if literally translated, would rather stancl thus, / will judge equities. He said not, When I receive the time, I will do righteousness; because it must be done at all times, even as he here saith, who do righteousness alway.

5. Ver. 4, 5. Next, since God justifieth, that is, tnaketh men righteous, by healing them from their iniquities, a prayer followeth: Remember me, O Lord, according to the favour that Thou bearest unto Thy people: that is, that we may be among those with whom Thou art well pleased; since God is not well pleased with them all. O visit me with Thy salvation. This is the Saviour Himself, in Whom sins are forgiven, and souls healed, that they may be able to keep judgment, and do righteousness; and since, they who here speak know such men to be blessed, they pray for this themselves. Of that salvation it is elsewhere said, That we may know Thy way upon earth: and as if we asked, * where upon earth?' he added, among all nations. Again, as if we asked, what way? he added, Thy saving health. Of HimPs.67,2. spoke the aged Simeon, For mine eyes have seen Thy salva-£e2> tion, Who said of Himself, / am the way. Visit us, then, with Thy salvation^ that is, with Thy Christ. To see the6' felicity of Thy chosen, and to rejoice in the gladness of Thy people: that is, visit us for this reason with Thy salvation, that we may see the felicity of Thy chosen, and rejoice in the gladness of Thy people. For felicity 1 some copies read sweetness; as in the former passage, For He is gracious; where others read for He is sweet. And it is the same word in the Greek, as is elsewhere read, The Lord shall shew sweetness: which some have translated felicity, others13, bounty. But what meaneth, Visit us to see the felicity of Thy chosen: that is, that happiness which Thou givest to Thine elect: except that we may. not remain blind, as those unto whom it is said, But now ye say we see: there /ore your sin remaineth. For the Lord giveth sight to the ^n^> not by their own merits, but in the felicity He giveth

His chosen, which is the meaning of the felicity of Thy chosen: as, the help of my countenance, is not of myself, my God. And we speak of our daily bread, as ours, but we add, Give unto us. Visit us, then, with Thy salvation, to see (that is, that we may see) the felicity of Thy chosen, and to rejoice (that is, that we may rejoice) in the gladness of Thy people. By the one people of God we ought to understand the whole seed of Abraham; but the sons of the promise, not of the flesh. They therefore, who here speak, desire to have the gladness of the same people. And what is the gladness of this people, save their God? To Whom is said, Thou art my hope, deliver me: and, O Lord, the light of Ttty countenance is signed upon us. Thou hast put gladness in my heart: viz. the highest, the unchangeable good, which worketh good, which is God Himself. That Thou mayest be praised with Thine inheritance. I wonder this verse hath been so interpreted in many copies, since the Greek phrase is one and the same in these three verses, so that if this verse be rightly read, That Thou mayest be praised with Thine inheritance; it may rightly be said, That Thou mayest see the felicity of Thy chosen, and rejoice in the gladness of Thy people:, the whole sense being thus arranged: Visit us with Thy salvation, that Thou mayest see tlve felicity of Thy chosen, and rejoice in the gladness of Thy people, and be praised with Thine inheritance. Whereas according to our own reading, Visit us, that we may see the felicity of Thy chosen, and rejoice in the gladness of Thy people: we ought next to read, and that we may be praised with Thine inheritance: to which inheritance it was said, Receive ye praise in His holy Name. But since this seemeth a doubtful expression, if that sense be true according to which interpreters have preferred, That Thou mayest be praised, the two preceding verses also must be so understood, because, as I have said, there is one Greek expression in these three verses; so that the whole should be thus understood, Visit us with Thy salvation, that Thou mayest see the felicity of Thy chosen; that is, visit us for this purpose, that Thou mayest cause us God praised in His saints. How men sin with their fathers. 175 to be there, and may est see us there; that Thou mayest rejoice in the gladness of Thy people, that is, that Thou mayest be said to rejoice, since they rejoice in Thee; that Thou mayest he praised with Thine inheritance, that is, mayest be praised with it, since it may not be praised save for Thy sake. Whether then the words, 'to see,' 'to rejoice,' * to^praise,' are to be understood in this way or in the other, the meaning is, they wish to be visited in God's salvation, that is, in Christ, that they may not be separated from His people, and from those in whom God is well pleased.

6. Ver. 6, 7. But let us hear what they next confess: tee have sinned with our fathers: we have done amiss, and dealt wickedly. What meaneth, with our fathers? Is it in the sense in which the Epistle to the Hebrews saith, that Levi gave tithes with Abraham, since he was in his loins, when be gave tithes to Melchisedec the priest; so these also sinned with their fathers, in whose loins they were1""10, when they were in Egypt? For those who lived in the time when this Psalm was written, and much more their descendants, (since it might either be said of those then alive, or prophesied of those to come,) were far distant from the age of those who sinned in Egypt, not understanding the wondrous works of God. For this followeth, in explaining how they sinned: Our fathers, he saith, regarded not Thy wonders in Egypt; and the many other things which he doth relate of their sins. Or is, we have sinned with our fathers, to be understood as meaning, we have sinned like our fathers, that is, by imitating their sins? If it be so, it should be supported by some example of this mode of expression: which did not occur to me when I sought on this occasion an instance of any x>ne saying that he had sinned, or done any thing, with another, whom he had imitated by a similar act after a long interval of time.

7. What meaneth then, Our fathers understood not Thy wonders; save this, they did not know what Thou didst wish to convince them of by these miracles? What indeed, save life eternal, and a good, not temporal, but immutable, which is waited for only through endurance? For this reason they impatiently murmured, and provoked, and they asked to be blessed with present and fugitive blessings, Neither were they mindful of the greatness of Thy mercy. He reproveth both their understanding and memory. Understanding there was need of, that they might meditate unto what eternal blessings God was calling them through these temporal ones; and of memory, that at least they might not forget the temporal wonders which had been wrought, fand might faithfully believe, that by the same power which they had already experienced, God would free them from the persecution of their enemies; whereas they forgot the aid which He had given them in Egypt, by means of such wonders, to crush their enemies. And they provoked, as they went up to the sea, even to the Red Sea. The copy which I was reading from, had the passage thus; and a star had been prefixed to these two last words, even the Red Sea: which doth mark those readings which occur in the Hebrew, and not in the Septuagint translation. But most of the copies, whether Greek or Latin, which I have been able to inspect, read thus: and they provoked, or, and this is more literally from the Greek, and they wrought bitterness, as they went up in the Red Sea. He who readeth that history, when they went out from Egypt, and passed through the Red Sea, grieveth for their unbelief, that they were in so great alarm and despair, presently after so many and so great miracles in Egypt; which great goodness of God, he saith, that they remembered not. The word, went up, is used, from the position of the land being such, that we speak of going down from the land of Canaan into Egypt, and of going up from Egypt into it. We ought especially to notice how the Scripture doth censure the not understanding that which ought to have been understood, and the not remembering that which ought to have been remembered; which men are unwilling to have ascribed to their own fault, for no other reason than that they may pray less, and be less bumble unto God, in Whose sight they should confess what they are, and might by praying for His aid, become what they are not. For it is better to accuse even the sins of ignorance and negligence, that they may be done away with, than to excuse them, so that they remain; and it is better to clear them off by calling upon God, than to clench them by provoking Him. Pasting the Red Sea a type of Holy Baptism* 177

8. Ver. 8. He addeth, that God acted not according to their unbelief. Nevertheless, he saith, He saved them for His Name's sake; that He might make His power to be known: not on account of any deservings of their own*

9. Ver. 9. He rebuked the Red sea also, and it was dried up. We do not read that any voice was sent forth from Heaven to rebuke the sea; but he hath called the Divine Power by%vhich this was effected, a rebuke: unless indeed any one may choose to say, that the sea was secretly rebuked, so that the waters might hear, and yet men could not. The power by which God acteth is very abstruse and mysterious, a power which He causeth that even things devoid of sense instantly obey at His will. So He led them through the deeps, as through a wilderness. He ca'lleth a multitude of waters the deeps. For some wishing to give the sense of this whole verse, have translated, So He led them forth amid many waters. What then doth through the deeps, as through a wilderness, mean, except that that had become as a wilderness from its dryness, where before had been the watery deeps?

10. Ver. 10. And He saved them from the hating ones l. Some translators, in order to avoid an expression unusual in Latin, have rendered the word, by a circumlocution, And He saved them from the hand of those that hated them, and redeemed them from the hand of the enemy. What price was given in this redemption? Is it a prophecy, since this deed was a figure of Baptism, wherein we are redeemed from the hand of the devil at a great price, which price is the Blood of Christ? whence this is more consistently figured forth, not by any sea indiscriminately, but by the Red sea; since blood hath a red colour.

11. Ver. 11. As for those that troubled them, the waters overwhelmed them: there was not one of them left; not of all the Egyptians, but of those who pursued the departing Israelites, desirous either of taking or of killing them.

12. Ver. 12. Then believed they in His words. The expression seemeth barery Latin, for he saith not believed His word2, or on His words3, but in His words4; yet it is very* frequent in Scripture. And praised praise unto Him; such an expression as when we say, * This servitude he served,' * such a life he lived.' He is here alluding to that well-known hymn> commencing, / will sing unto the Lord, for He hath triumphed gloriously: the horse and the rider hath He thrown into the sea.

13. Ver. IS. They acted hastily: they forgot His works: other copies read more intelligibly, They hastened, they forgot His works, and would not abide His counsel. For they ought to have thought, that so great works of God towards themselves were not without a purpose, but that they invited them to some endless happiness, which was to be waited for with patience; but they hastened to make themselves happy with temporal things, which give no man true happiness, because they do not quench insatiable longing: for whosoever, saith our Lord, shall drink of this water, shall thirst again.

14. Ver. 14. Lastly, And they lusted a lust in the wilderness, and they tempted God in the dry land. The dry land, or land without water, and desert, are the same: so also are, they lusted a lust, and, they tempted God. The form of speech is the same as above, They praised a praise1.

15. Ver. 15. And He gave them their desire, and sent fulness withal into their souls. But He did not thus render them happy: for it was not that fulness of which it is said, Blessed are they which do hunger and thirst after righteousness: for they shall be filled. In this passage he doth not speak of the rational soul, but of the soul as giving animal life to the body; to the substance of which belong meat and drink, according to what is said in the Gospel, Is not the soul more than meat, and the body than raiment? as if it belonged to the soul to eat, to the body to be clothed. In same sense saith Isaiah; Wherefore have we fasted, say they, and Thou sawest not? wherefore have we afflicted our soul, and Thou takest no knowledge?

16. Ver. 16. And they angered Moses in the tents, and Aaron the saint of the Lord. What angering, or, as some more literally rendered it, what provocation8, he speaketn tne f0iiowing Words sufficiently shew.

17. Ver. 17. The earth opened, he saith, and swallowed up Dathan, and covered over the congregation of Abiram: Dathan and Abiram. The Golden Calf. 179 swallowed up answereth to covered over. Both Dathan and Abiram were equally concerned in a most sacrilegious schism.

18. Ver. 18. And the fire was kindled in their company; the flame burnt up the sinners. This word is not in Scripture usually applied to those, who, although they live righteously, and in a praiseworthy manner, are not without sin. Rattier, as there is a difference between those who scorn and scorners, between men who murmur and mur* murers, between men who are writing and writers, and so forth; so Scripture is wont to signify by sinners such as are very wicked, and laden with heavy loads of sins.

19. Ver. 19, 20. And they made a calf in Horeb, and worshipped the graven image. Thus they changed their glory, in the similitude of a calf that ealeth hay. He saith not ' into' the likeness, but in the likeness. It is such a form of speech as where he said, and they believed in His?**- words. With great effect in truth he saith not, they changed the glory of God when they did this; as the Apostle also saith, They changed the glory of the incorruptible Ood into an image made like to corruptible man: but their glory?3' For God was their glory, if they would abide His counsel, and hasten not; unto Whom is said, Thou art my glory,P».3,3. and the lifter up of my head. That their glory, that is, God, they changed in the similitude of a calf that eateth hay, that they might be devoured by him, by whom those who are wise according to the flesh are devoured: for aKTs.40,6. flesh is grass.

20. Ver. 21, 22. They forgat Ood Who saved them. How did He save them? Who did so great things in Egypt; wondrous worfcs in the land of Ham, and fearful things in the Red sea. The things that are wondrous, are also fearful; for there is no wonder without a certain fear: although these might be called fearful, because they beat down their adversaries, and shewed them what they ought to fear.

21. Ver. 23. So He said, He would have destroyed them. Since they forgot Him who saved them, the Worker of wondrous works, and made and worshipped a graven image, by this atrocious and incredible impiety they deserved death. So He said, He would have destroyed them, had not Moses His chosen stood before Him in the breaking. ^e ^0t^ not sa^ *nat ^e sto0(^ 1Q tDe breaking1, as if to break the wrath of God, but in the way of the breaking, meaning the stroke which was to strike them: that is, had he not put himself in the way for them, saying, Yet now, if Thou wilt forgive their sin —; and if not, blot me, I pray Thee, out of Thy book. Where it is proved how greatly the intercession of the saints in behalf of others prevaileth with God. For Moses, fearless in the justice of God, which could not blot him out, implored mercy, that He would not blot out those whom He justly might. Thus he stood before Him in the breaking, to turn away His wrathful indignation, lest He should destroy them.

22. Yea, they thought scorn of that pleasant land. But had they seen it? How then could they scorn that which they had not seen, except as the following words explain, and believed not in His words. Indeed, unless that land which was styled the land that flowed with milk and honey, signified something great, through wjrich, as by a visible token, He was leading those who understood His wondrous works to invisible grace and the kingdom of heaven, they could not be blamed for scorning that land, whose temporal kingdom we also ought to esteem as nothing, that we may love that Jerusalem which is free, the mother of us all, which is in heaven, and truly to be desired. But rather unbelief is here reproved, since they gave no credence to the words of God, Who was leading them to great things through small things, and hastening to bless themselves with temporal things, which they carnally savoured of, they abided not His counsel, as is said above.

23. Ver. 25. But murmured in their tents, and hearkened not unto the voice of the Lord; Who strongly forbad them

24. Ver. 26, 27. Then lift He up His hand against them, to overthrow them in the wilderness; to cast out their seed among the nations: and to scatter them in the lands.

25. Ver. 28, 29. Here before he said that any one interceded with the great indignation of God, and appeased Him by any means, he added, They were initiated also unto Idolatry demanded severe correction, 181 Baalpeor; that is, were consecrated to the Gentile icjol; and ate the offerings of the dead. Thus they provoked Him — to anger with their own inventions; and destruction was multiplied among them. As if He had deferred the lifting up of His hand which was to cast them down in the desert, and to cast out their seed among the nations, and to scatter them in £he lands, in order that, being given up to a reprobate mind, they might commit such a thing as by the higher crime to draw down punishment with evident justice, as the Apostle saith: And even as they did not like to retain God in their knowledge, God gave them over to a reprobate**' mind, to do those things which arc not convenient.

26. Ver. 30. Lastly, so great was their wickedness, in being consecrated to the idol, and eating the sacrifices of the dead, (that is, because the Gentiles1 sacrificed to dead men as to God,) that God would not be otherwise appeased than as Phineas the Priest appeased Him, when he slew a man and a woman together whom he found in adultery. If he26'8' had done this from hatred towards them, and not from love, while zeal for the house of God devoured him, it would not have been counted unto him for righteousness. For by this deed he struck as it were with a rod, as one man, that people whose destruction would otherwise have been greater, in order that he might save their soul from death. Christ our Lord indeed, when the New Testament was revealed, chose a milder discipline; but the threat of hell is more severe, and this we do not read of in those threatenings held out by God in His temporal government. Destruction, therefore, was multiplied among them, when fcthey were heavily punished for their heavy sins. Then stood up Phineas, and appeased Him, and the shaking ceased. He hath related the whole briefly, because he is not here teaching the ignorant, but reminding those who know the history. The word shaking here is the same as breaking before. For it is one word in the Greek.

27. Ver. 31. And that was counted unto him for righteousness among all posterities for evermore. God counted this unto His Priest for righteousness, not only as long as posterity shall exist, but/or evermore; for He Who knoweth the heart, knoweth how to weigh with how much love for the people that deed was done*

28. Ver. 32, 33. And they angered Him at the waters of strife: so that Moses was vexed for their sakes; because they provoked his spirit, so that he spake doubtfully1 with his lips. What is spake doubtfully? As if God, Who had done so great wonders before, could not cause wat^j to flow from a rock. For he touched the rock with his rod with doubt, and thus distinguished this miracle from the rest, in which be had not doubted. He thus offended, thus deserved hear that he should die, without entering into the land of promise. For being disturbed by the murmurs of an unbelieving people, he held not fast that confidence which he ought to have held. Nevertheless, God giveth unto him, as unto His chosen, a good testimony even after his death, so that we may see that this wavering of faith was punished with this penalty only, that he was not allowed to enter that land, whither he was leading the people. But God forbid that we should believe him alienated from the kingdom of God, which that land of promise typified, whence milk and honey were said to flow. Rather this is an everlasting testament which he delivered unto Abraham, our father not according to the flesh, but according to faith.

29. Ver. 34 — 36. But they of whose iniquities this Psalm speaketh, when they had entered into that temporal land of promise, destroyed not the heathen, which the Lord commanded them; but were mingled among the heathen, and learned their works. Insomuch that they worshipped their idols, whicji became to them an offence. Their not destroy-, ing them, but mingling with them, became to them an offence.

30. Ver. 37 — 40. Yea, they offered their sons and their daughters unto devils; and shed innocent blood, even the blood of their sons and of their daughters, whom they offered unto the idols of Canaan. That history doth not relate that they offered their sons and daughters to devils and idols; but neither can that Psalm lie, nor the Prophets, who assert this in many passages of their rebukes. But the literature of the Gentiles is not silent respecting this custom of theirs.

31. But what is it that followeth? And the land was slain with bloods. We might suppose that this was a mistake of40~ the writer, and that he had written interfecta for infecta, were it not for the goodness of God, Who hath willed His Scriptures to be written in many languages; were it not that we see it written as in the text in many Greek1 copies which we have inspected; the land was slain with bloods. What^J™*- meaneth then, the land was slain, unless this be referred to the men who dwelt in the land, by a metaphorical expression, which doth substitute that which containeth for that which is contained, even as we speak of an evil house, meaning one in which evil men dwell; and a good house, as one in which good men dwell? For they themselves were slaying their own souls when they offered up their sons, and when they shed the blood of infants who were far from consent to this crime: whence it is said, They shed innocent blood. The land therefore was slain with bloods, and defiled by their works, since they themselves were slain in soul, and defiled by their works; and they went a whoring after their own inventions. By inventions are meant what the Greeks call e7riTri$svpoLToL: for this word doth occur in the Greek copies both in this and a former passage, where it is said, They provoked Him to anger with their own inventions; inventions in both instances signifying what they had initiated others in. Let no man therefore suppose inventions to mean what they had of themselves instituted, without any example before them to imitate. Whence other translators in the Latin tongue have preferred pursuits, affections, imitations, pleasures, to inventions: and the very same who here write inventions, have elsewhere written pursuits. I chose to mention this, lest the word inventions, applied to what they had not invented, but imitated from others, might raise a difficulty.

32. Ver. 40 — 43. Therefore was the wrath of the Lord kindled against His own people. Our translators have been unwilling to use the word anger, for the Greek Sujxoj; though some have used it; while others translate by * indignation' or * mind.' Whichever of these terms be adopted, passion doth not affect God; but the power of punishing hath assumed this name metaphorically from custom.

33. Insomuch that He abhorred His own inheritance; and He gave them over into the hand of the heathen: and they that hated them were lords over them: and their enemies oppressed them, and they were brought low under their hands. Since he hath called them the inheritance of God, it is clear that He abhorred them, and gave them over into their enemies' hands, not in order to their perdition, but for their discipline, Lastly, he saith, Many a time did He deliver them.

34. But they provoked Him with their own counsels. This is what he said above, They did not abide His counsel. Now a man's counsel is pernicious to himself, when he seeketh those things which are his own only, not those which are God's. In Whose inheritance, which inheritance He Himself is to us, when He deigneth His presence for our enjoyment, being with the Saints, we shall suffer no straitening from the society, by our love of any thing as our own possession. For that most glorious city, when it hath gained the promised inheritance, in which none shall die, none shall be born, will not contain citizens who shall individually rejoice in their own, for Qod shall be all in all. And whoever in this pilgrimage faithfully and earnestly doth long for this society, doth accustom himself to prefer common to private interests, by seeking not his own things, but Jesus Christ's: lest, by being wise and vigilant in his own affairs, he provoke God with his own counsel; but, hoping for what he seeth not, let him not hasten to be blessed with things visible; and, patiently waiting for that everlasting happiness which he seeth not, follow His counsel in His promises, Whose aid he prayeth for in his prayers. Thus he will also become humble in his confessions; so as not to be like those, of whom it is said, They were brought down in their wickedness.

35. Ver. 44, 45. Nevertheless, God, full of mercy, forsook them not. And He saw when they were in adversity, when He heard their complaint. And He thought upon His covenant, and repented, according to the multitude of His mercies. He saith, He repented, because He changed that wherewith He seemed about to destroy them. With God indeed all things are arranged and fixed; and when He

How God seems to change. Deliverance from Satan. 185 seemeth to act upon sudden motive, He doth nothing but what He foreknew that He should do from eternity; but in the temporal changes of creation, which He ruleth wonderfully, He, without any temporal change in Himself, is said to do by a sudden act of will what in the ordained causes of events He hath arranged in the unchangeableness of His most secrqj counsel, according to which He doth every thing according to defined seasons, doing the present, and having already done the future. And who is capable of compre-2Cor.2, bending these things t Let us therefore hear the Scripture, speaking high things humbly, giving food for the nourishment of children, and proposing subjects for the research of the older. And He saw when they were in adversity: when He heard their complaint, He thought upon His covenant: that everlasting covenant which He made with Abraham, not the old which is abolished, but the new which is hidden even in the old. And pitied them according to the multitude of His mercies. He did that which He had covenanted, but He had foreknown that He would yield this to them when they prayed in their adversity; since even their very prayer, when it was not uttered, but was still to be uttered, undoubtedly was known unto God.

36. Ver. 46. Yea, He gave them unto compassions. That they might not be vessels of wrath, but vessels of mercy. The compassions unto which He gave them are named in the plural for this reason, I imagine, because each one hath a gift of his own from God, one in one way, another iniCor.7? another. So He gave them unto compassions, in the sight of all that had taken them captive. Come then, whosoever readest this, and dost recognise the grace of God, by which we are redeemed unto eternal life through our Lord Jesus Christ, by reading in the apostolical writings, and by searching in the Prophets, and seest the Old Testament revealed in the New, the New veiled in the Old; remember him whom the Apostle Paul called, the prince of the powers of the azY,Eph.2, who worketh in the children of disobedience: and what he saith of some, that they may recover themselves out of the snares of the devil, who are taken captive by him at his will: and the words of our Lord Jesus Christ, where, when He driveth him out of the hearts of the faithful, He saith, Now is the prince of this world cast out: and again of the same Apostle, when he saith, Who hath delivered us from ' the power of darkness, and hath translated us into the kingdom of His dear Son. Meditate on these and such like things, examine also the Old Testament, and see what is sung in that Psalm, the title of which is, When the temple was built after the captivity: for there it is^aid, Sing unto the Lord a new song. And, that thou may est not think it doth refer to the Jewish people only, he saith, Sing unto the Lord, all the whole earth: sing unto the Lord, and praise His Name: declare, or rather, give the good news of, or, to transfer the very word used in the Greek, evangelize day from day, His salvation. Here the Gospel (Evangelium) is mentioned, in which is announced the Day that came from Day, our Lord Christ, the Light from Light, the Son from the Father. This also is the meaning of His salvation: for Christ is the Salvation of God, as we have shewn above . Declare His honour unto the heathen, and His wonders unto all people. For the Lord is great, and cannot worthily be praised: He is more to be feared than all gods; as for all the gods of the heathen, they are but devils. These enemies, then, with the devil their king, held captive the people of God. Since we are redeemed from this captivity, and the prince of this world is cast out, the temple is being built up after the captivity; whose corner-stone is Christ; Who hath made in Himself of twain one new man, making Peace> he tidings of which He, Day from Day, preached unto those who were nigh, and those who were far off, having made both one; and bringing other sheep who are not of this fold, that there may be one flock and one shepherd. And thus God gave His predestined unto compassions: (for 6 it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy:') in the sight of all who had taken them captive. These enemies, then, the devil and his angels, had taken captive those predestined to the kingdom and glory of God: now, they who used within to rule over the unbelieving, when cast out by our Redeemer, assail the faithful from without. But they assail, do not conquer those who cling unto the strong tower against the enemy. Their inducement to assail us is, that Health at last perfected. Everlasting praise. 187 tbey see in us the relics of weakness, on account of which we say, Forgive us our trespasses: and, Lead us not into temptation, but deliver us from eviL By casting out therefore these enemies, our Lord Christ made the health of the body perfect, the head of which He is Himself, the Saviour of the body, that in that same body he might on the third6'23, day be perjpcted. For thus He spoke: Behold, I cast out devils, and I do cures to-day and to-morrow, and the third day I shall be perfected: that is, I am perfected, when we all come unto a perfect man, unto the measure of the stature' of the fulness of Christ

37. Ver. 47, 48. Therefore, by casting out devils, by whom we were held captive, he perfecteth health. Thus here also when He had said, He gave them unto compassions in the sight of all those that had taken them captive; as if the devils who had taken them captive had been cast out, there followeth a prayer that He may perfect their health. Deliver us, O Lord our God, and gather us from among the nations; (other copies read, from the heathen;) that we may give thanks unto Thy holy Name, and make our boast of Thy praise. Then he hath briefly added this very praise, Blessed be the Lord Ood of Israel from everlasting, and world without endk: by which we understand from everlasting to everlasting; because He shall be praised without end by those of whom it is said, Blessed are they that dwell in Thy house: they will be alway praising Thee. This is the perfection of the Body of Christ on the third day, when the devils had been cast out, and cures perfected, even unto the immortality of the body itself, the everlasting reign of those who perfectly praise Him, because they perfectly love Him; and perfectly love Him, because they behold Him face to face. For then shall be completed the prayer at the commencement of this Psalm: Remember us, 0 Lord, according to the favour that Thou bearest unto Thy people: 0 visit us with Thy salvation; that we may see in the felicity qf Thy chosen, and rejoice in the gladness of Thy people, that Thou mayest be praised with Thine inheritance. For from the Gentiles He doth not gather only the lost sheep of the house of Israel, but also those which do not belong to that fold; so that there is one flock, as is said, and one Shepherd. But when the Jews suppose that that prophecy belongeth to their visible kingdom, because they know not how to rejoice in the hope of good things unseen, they are about to rush into the snares of him, of whom the Lord saith, / am come in My Father9 8 Name, and ye receive Me not: if another shall come in his own name, him ye will receive. 0£ whom the Apostle Paul saith: that Man of Sin shall be revealed, the son qf perdition; who oppose th and exalteth himself above all that is called God, or that is worshipped; so that he, as God, sitteth in the temple of God, shewing himself as if he were God. And a little after he saith, Then shall that Wicked be revealed, whom the Lord shall consume with the Spirit of His mouth, and shall destroy with the brightness of His coming. Even him whose coming is after the work* ing of Satan, with all power and signs and lying wonders^ and with all deceivableness of unrighteousness in them that perish: because they received not the love of the truth, that they might be saved. And for this cause God shall send them a working of delusion, that they should believe a lie: and that they all might be damned who believed not the truth, but had pleasure in unrighteousness. Through that Apostate, through him who exalteth himself above all that is called God, or that is worshipped, it seeraeth to me, that the carnal people of Israel will suppose that prophecy to be fulfilled, where it is said, Deliver us, O Lord, and gather us from among the heathen; that under His guidance, before the eyes of their visible enemies, who had visibly taken them captive, they are to have visible glory. Thus they will believe a lie, because they have not received the love of truth, that they might love not carnal, but spiritual blessings. For they were thus deceived by the devil, so that they slew Christ, when they said, If we let him thus alone, all men wm believe on Him; and the Romans shall come, and take away both our place and nation. When Caiaphas, one of them, being the high priest that same year, said unto them, Ye know nothing at all, nor consider that it is expedient for us that one man should die for the people, and that the whole nation perish not. And this, as the Evangelist judged, spake he not of himself; but, being high priest that year, he prophesied that Jesus should die for that nation, that is, for the lost sheep of the house of Israel; but that also He should gather together in one the children qf Ood that were scattered abroad. For He had other sheep that were not of this fold: but the devil and his angels had taken captive all those sheep, both among the Israelites and the Gentiles* The power, therefore, of the devil having been cast out of them, in tHfe sight of the evil spirits who had taken them captive, their cry in this prophecy is, that they may be saved and perfected for evermore: Deliver us, O Lord our God> and gather us from among the heathen. Not, as the Jews imagine it, fulfilled through Antichrist, but through our Lord Christ coming in the name of His Father, Day from day, His salvation; of Whom it is. here said, O visit us in Thy salvation! And let all the people say9 the predestined people of the circumcision and of the uncircumcision, a holy race, an adopted people, So be it! So be it1!