For at first they may be
understood
accord- Ver.
Augustine - Exposition on the Psalms - v4
Nor ought we to take off the eye of attention from that which the Psalm itself doth intend to shew ; how that this is the fruit of all things which are therein spoken of, and why we have been admonished to hear these words most attentively, God saying, Hearken ye, My people, unto My law, incline ye your ear unto the words of My mouth; in order that we may put our hope in God, and may not
forget the works of God, and may search out His command ments: lest we become, like those fathers, a generation crooked and embittering, a generation which guided not the heart, and the spirit thereof was not trusted with God. Unto this therefore all things must be referred ; and therefore what-
Therefore when he said,
v. I.
58 Egypt, the world. The Red sea, Holy Baptism.
Psalm soever these things do signify in a figurative action, so they Mi-mi. may come t0 pass spiritually in a man, either by the grace of God, if they are good things, or by the judgment of God, if they are evil things; just as the former good things were
done unto the Israelites, or evil things both unto themselves and unto their enemies. The which if we forget not, but put our hope in God, and are not ungrateful for His grace ; and fear Him, not with servile fear, wherewith corporal evil things alone are feared, but with chaste fear abiding for everlasting, which fear doth deem it great punishment to be deprived of the light of righteousness ; we shall not be made,
like those fathers, a generation crooked and embittering. Accordingly, the land of Egypt must be understood for a figure of this world. The plain of Thanis is the smooth surface of lowly commandment. For lowly commandment is the interpretation of Thanis. In this world therefore let us receive the commandment of humility, in order that in another world we may merit to receive the exaltation which He hath promised, Who for our sake here became lowly.
13. Ver. 13. For He that did burst asunder the sea and made them go through, did confine the waters as it were in bottles, in order that the water might stand up first as if it
were shut in, is able by His grace to restrain the flowing and ebbing tides of carnal desires, when we renounce this world, so that all sins having been thoroughly washed away, as if they were enemies, the people of the faithful may be made to pass through by means of the Sacrament of Baptism. He that led them home in the cloud ofthe day, and in the whole night in the illumination offire, is able also spiritually to direct
Ps. 119, goings if faith crieth to Him, Direct Thou my goings after Thy ProV. 4 word. Of Whom in another place is said, For Himself shall 27- make thy courses right, and shall prolong thy goings in peace*
through Jesus Christ our Lord, Whose Sacrament in this world, as it were in the day, is manifest in the flesh, as if in a cloud ; but in the Judgment, it will be manifest like as in a terror by night; for then there will be a great tribulation of the world like as it were fire, and it shall shine for the just and shall burn for the unjust. (Ver. 15. ) He that burst asunder the rock in the desert, and gave them water as in
J These words are part of an addition in the Scptuagint text.
The Spiritual Rock. Sin of tempting God. 59
vEr. and brought down waters like rivers, is surely able upon 16 20'
a great deep; {vex. 16. ) and brought out water from the rock,
thirsty faith to pour the gift of the Holy Spirit, (the which gift the performance of that thing did spiritually signify,) to pour, I say, from the Spiritual Rock that followed, which is Christ : Who did stand and cry, Ifany is athirst, let him come to Me: and, he that shall have drunk of the water
which
John 7, Jo'hn4,
'
I
belly. For this He spake, as is read in the Gospel, of the 39. Spirit, Which they were to receive that believed in Him, unto Whom like the rod drew near the wood of the Passion, in order that there might flow forth grace for believers.
shall give, rivers living water shall J/ow out of his of
14. And yet, (ver. 17. ) they, like a generation crooked and embittering, added yet to sin against Him : that is, not to believe. For this is the sin, whereof the Spirit doth convict
the world, as the Lord saith, " Of sin indeed because they Juhnis, have not believed on Me. " And they exasperated the Most 9- High in drought, which other copies have, in a place without
water, which is a more exact translation from the Greek, and doth signify no other thing than drought. Was it in that drought of the desert, or rather in their own ? For although they had drunk of the rock, they had not their bellies but their minds dry, freshening with no fruitfulness of righteousness. In that drought they ought the more faithfully to have been suppliant unto God, in order that Ho Who had given fulness unto their jaws, might give also equity to their manners. For unto Him the faithful soul doth cry,
17'
Let mine eyes see equity.
15. Ver. 18. And they tempted
God in their hearts, in order that they might seek morsels for their souls. It one thing to ask in believing, another thing in tempting. Lastly there followeth, (ver. 19. ) And they slandered God, and said, Shall God be able to prepare a table in the desert (ver. 20. ) For He smote the rock, and the watersflowed, and torrents will He be able to give bread also, or to
gushed forth
prepare table for His people Not believing therefore,
they sought morsels for their souls. Not so the Apostle James doth enjoin a morsel to be asked for the mind, but
doth admonish that be sought by believers, not by such as tempt and slander God. But any one ofyou, he saith, James
if
?
1,
it
a
:
?
is
2"'
60 God's wrath against the rebellious, how delayed.
Psalm doth lack wisdom, let him ash of God, Who doth give to all lxxvm. men abundantly, and doth not upbraid, and it shall be given to him : but let him ask in faith, nothing wavering. This faith had not that generation which 'had not directed their heart, and the spirit thereof had not been trusted with God. ' 16. Ver. 21. Wherefore the Lord heard, and He delayed, and fire was lighted in Jacob, and wrath went up into Israel. He hath explained what he hath called fire. He hath called anger fire : although in strict propriety fire did also burn up many men. What is therefore this that he saith, Tlie Lord heard, and He delayed ? Did He delay to conduct them into the land of promise, whither they were being led : which might have been done in the space of a
few days, but on account of sins they must needs be wasted in the desert, where also they were wasted during forty years ? And if this be so, He did then delay the people, not those very persons who tempted and slandered God : for they all perished in the desert, and their children journeyed into the land of promise. Or did He delay punishment, in order that He might first satisfy unbelieving concupiscence, lest He might be supposed to be angry, because they were asking of Him what He was not able to do ? He heard then, and He delayed to avenge : and after He had done what they supposed He was not able to do, then anger went up upon Israel.
17. Lastly, when both these things have been briefly touched, afterwards he is evidently following out the order of the narrative. (Ver. 22. ) Because they believed not in God, nor hoped in His saving health. For when he had told why fire was lighted in Jacob, and anger went up upon Israel, that is to say, because they believed not in God, nor hoped in His saving health : immediately subjoining the evident blessings for which they were ungrateful, he saith, (ver. 23. ) and He commanded the clouds above, and opened the doors of Heaven.
(Ver. 24. ) And He rained upon them manna to eat, and gave them bread of Heaven. (Ver. 25. ) Dread of angels man did eat: dainties He sent them in abundance. (V er. 26. ) He brought over the South Wind from Heaven, and in His virtue He led in the South West Wind. (Ver. 27. ) And He rained upon them fleshes like dust, and wingedfowls like the sand of the sea. (Ver. 28. ) And they fell in the midst of their camp, around
Quails and manna types of earthly and Heavenly doctrine. 61
their tabernacles. (Ver. 29. ) And they ate and were filled Ver. exceedingly ; and their desire He brought to them : they 29- 30- were not deprived of their desire. Behold why He had delayed. But what He had delayed let us hear. (Ver. 30. )
Yet the morsel was in their ? nouths, and the anger of God
came down upon them. Behold what He had delayed. For before He ddayed: and afterwards, fire was lighted in Jacob
and anger went up upon Israel. He had delayed therefore in
order that He might first do what they had believed that He
could not do, and then might bring upon them what they deserved to suffer. For if they placed their hope in God,
not only would their desires of the flesh but also those of the
spirit have been fulfilled. For He that commanded the clouds
abo ve, and opened the doors of Heaven, and rained upon them manna to eat, and gave them the bread of Heaven, so that
man did eat Angels' food, He that sent dainties upon liiem
in abundance, that He might fill the unbelieving, is not without power to give to believers Himself the true Bread
from Heaven, which the manna did signify : which is indeed
the food of Angels, whom being incorruptible the Word of
God doth incorruptibly feed: the which in order that man
might eat, He became flesh, and dwelled in us. For Himself j0h? 1,
the Bread by means of the Evangelical clouds is being14- rained over the whole world, and, the hearts of preachers, like heavenly doors, being opened, is being preached not to
a murmuring and tempting synagogue, but to a Church believing and putting hope in Him. He that brought over the South West Wind, and led in His might the South Wind, and rained upon them fleshes like dust, and winged fowls lil(e the sand of the sea : and they fell in the midst of their camp, around their tabernacles: and they ate and were filled exceedingly, and their desire He brought to them, and they were deprived of their desire : i3 able also to feed the feeble faith of such as tempt not, but believe, with the signs of words uttered by the flesh and speeding through the air, as though it were fowls : not however with such as come from the north, where cold and mist do prevail, that is to say,
which is pleasing to this world, but by bringing over the South Wind from Heaven ; (whither, except to the earth ? In order that they who are feeble in faith, by hearing
eloquence
62 Preachers. ' South winds. ' Wrath in the fat ones. Psalm things earthly may be nourished up to receive things
/I
God; in order that he might be forbearing to those men
have told you heavenly. For if, He saith, of
things earthly, shall tell you of things heavenly ? For that one had been translated from Heaven in a manner, where in mind he had departed to
ineffable words, which on earth it was not lawful for him to speak by means of words that sound, like winged fowls ;) and by bringing in by His might the South West Wind, that is, by means of South Winds, the fervent and flowing spirits of preachers; and this by His virtue, lest the South Wind should ascribe unto itself that which it hath of God. But these winds of their own selves come unto men, and they bear unto them words divinely sent ; in order that in their own places and round about their tabernacles they may
j**^1,
12. ' and ye believe not ; how shall ye believe if
/ could not speak unto you as unto spiritual, but as unto carnal. For there he had heard
1 Cor, unto whom he was saying,
3, l-
2 Cor. 12' 4-
Zephan. gather together fowls of such sort, and all the isles of the
2>> 1,'
nations may adore the Lord, each man from his place.
18. But as to unbelievers, being a crooked and embittering generation, as it were, while the morsel was yet in their mouths, (ver. 31. ) the anger of God went up upon them, and
it slew among the most of them : that is, the most of them, or as some copies have it, the fat ones of them, which however in the Greek copies which we had, we did not find. But if this be the truer reading, what else must be understood by the fat ones of them, than men mighty in pride, concerning
Ps. 73,7. whom is said, their iniquity shall come forth as if out of fat? And the elect of Israel He fettered. Even there there
were elect, with whose faith the generation crooked and em bittering was not mixed. But they were fettered, so that they might in no sort profit them for whom they desired that they might provide from a fatherly affection. For what is conferred by human mercy, on those with whom God is angry ? Or rather hath He willed it to be understood, how that even the elect were fettered at the same time with them, in order that they who were diverse both in mind and in life, might endure sufferings with them for an example not only of righteousness, but also of patience ? For we hare learned that holy men were even led captive with sinners for
The people, as one, amended, though some perished. 63
no other reason ; since in the Greek copies we read not Ver.
evnro'Sia-ev, which is fettered; but <rwsnilurtv, which is rather fettered together with.
19. But the generation crooked and embittering,
in all these things sinned yet more, and they believed not in
His wonderful works. (Ver. 33. ) And their days failed in vanity. Though they might, if they had believed, have had
days in truth without failing, with Him to Whom hath been
said, Thy years shall not fail. Therefore their days failed Ps. 102, in vanity, and their years with haste. For the whole life of2/ ' mortal men is hastening, and that which seemeth to be longer
is but a vapour of somewhat longer duration.
20. Nevertheless, when he slew them they sought Him:
not for the sake of eternal life, but fearing to end the vapour too soon. There sought Him then, not indeed those whom He had slain, but they that were afraid of being slain ac cording to the example of them. But the Scripture hath so spoken of them as if they sought God who were slain ; be cause they were one people, and it is spoken as if of one body : (ver. 34. ) and they returned, and at dawn they came to God. (Ver. 85. ) And they remembered that God is their Helper, and the High God is their Redeemer. But all this is for the sake of acquiring temporal good things, and for avoiding temporal evil things. For they that did seek God for the sake of temporal blessings, sought not God indeed, but things. Thus God is worshipped with slavish fear, not with those free love. Thus then God is not worshipped : for that thing is worshipped which is loved. Whence because God is found to be greater and better than all things, He must be loved more than all things, in order that He may be worshipped.
21. Lastly, here let us see the words following:
And they loved Him, he saith, in their mouth, and in their tongue they lied unto Him. (Ver. 37. ) But their heart was
not right with Him, and they were not counted faithful in
His Testament. One thing on their tongue, another thing
in their heart He found, unto Whom the secret things of men
are naked, and without any impediment He saw what they loved rather. Therefore the heart is right with God, when
it doth seek God for the sake of God. For one thing hePs. 27,4.
(ver. 32. )
(ver. 36. )
64 God to be sought for Himself. The safe way.
PsAt. M desired of the Lord, the same he will require, that he may '-dwell always in the House of the Lord, and may meditate
on the pleasantness of Him. Unto Whom saith the heart of
the faithful, I will be filled, not with the flesh-pots of the Exod. Egyptians, nor with melons and gourds, and garlick and
16' 3'
fer even to bread celestial, nor with visible manna, and those P*. 17. same winged fowls; but, / will be filled, when Thy glory shall ' be made manifest. For this is the inheritance of the New
Testament, wherein they were not counted faithful ; whereof however the faith even at that time, when it was veiled, was in the elect, and now, when it hath already been revealed, it is
Mat. 20, not in many that are called. For many have been called,
16'
but few are elect. Of such sort therefore was the generation crooked and embittering, even when they were seeming to seek God, loving in mouth, and in tongue lying; but in heart not right with God, while they loved rather those things, for the sake of which they required the help of God.
22. Ver. 38. But He is Himself merciful, and will become
onions, which a generation crooked and embittering did pre
to their sins, and He will not destroy them. And He will abound to turn away His anger, and He will not kindle all his anger. (Ver. 39. ) And he took it to heart that they are flesh, a breath going and not returning. By these words many men promise to themselves impunity for
their iniquity from the Divine Mercy, even if they shall have persevered in being such, as that generation is described, crooked and embittering ; which hath not directed their heart, and the spirit thereof hath not been trusted with God: with whom it is not profitable to agree. For to speak in their words, God will perchance not destroy no not even bad men, without doubt He will not destroy good men. Why then do we not rather choose that wherein there no doubt For they that lie to Him in their tongue, though their heart doth hold some other thing, do think indeed, and will, even God to be liar, when He dolh menace upon such men eternal punishment. But whilst they do not deceive Him with their lying, He doth not deceive them with speaking the truth. These words therefore of divine sayings, concerning which the
crooked generation doth cajole itself, let not make crooked like its own heart for even when made crooked, they
propitious
:
it
is it
is if,
a
?
How God in mercy forbears to destroy. Go
continue right.
For at first they may be understood accord- Ver. ing to that which is written in the Gospel, that ye may be -
Hisit. ' ' sun to rise upon good men and evil men, and raineth upon
just men and unjust men. For who could not see, how
great is the long-suffering of mercy with which He is sparing
evil men ? But before the Judgment, He spared then that nation in such sort, that He kindled not1 all His anger, utterly > Many to root it up and bring it to an end: which thing in His*^"',001- words and in the intercession for their sins of His servant
Moses doth evidently appear, where God saith, Let Me blot Exod. them out, and make thee into a great nation : he interceded,32' 10' being more ready to be blotted out for them than that they should be ; knowing that he is doing this before One Merciful,
Who inasmuch as by no means He w ould blot out him, would even spare them for his sake. For let us see how greatly He spared, and doth still spare. For He led into the land of promise, and kept that nation, until by slaying Christ they bound themselves with the guilt greatest of all ; and in that He scattered them, rooted out from that kingdom, throughout all the kingdoms of the nations, still He did not blot them out: but there remaineth the same people preserved by a
succession of offspring, like Cain who received a mark, that Gen. 4, no one should slay him, that is, utterly destroy him. Behold 16- after what manner there is fulfilled that which hath been spoken, But He is Himself merciful, and will be propitious
to their sins, and will not destroy them : and will abound
to turn away His anger, and He will not kindle all His anger. For if all His anger, that as much as they deserve,
should be kindled against them, that nation would not be
left at all. Thus God, unto Whom sung mercy and judg- Ps. 101,
ment, and Who in this world through mercy maketh His sun \]atU to rise upon good men and evil men, in the end of the world
also through judgment doth punish evil men with eternal darkness, severed from His eternal light.
23. In the second place, that we may not seem to do violence to divine words, and lest in the place where there
was said, He will not destroy them, we should say, " But 38. hereafter He will destroy them concerning this very present Psalm let us turn to very common phrase of the Scripture,
VOL. IV.
like your Father Who is in the Heavens, Who maketh
F
:"
a
5
is, is
66 The nation still preserved in a remnant.
Psalm whereby this question may be more diligently and more truly lxxYm. goivgjL Certes speaking of these same persons a little lower down, when He had made mention of the things which the
Egyptians because of them had endured, making mention of v. M. the last plague, He saith, And He smote every first born thing in the land of Egypt, the first fruits of their labour in t. 62. the tabernacles of Cham. And He took away like sheep His people, and He led them through like a flock in the desert. And He led them forth in hope, and they feared not : and their enemies the sea overwhelmed. And He led them
63. v. 64.
y. 66.
unto the mount of His sanctification, the mount which His right hand won. And He cast out from their face the nations, and by lot distributed to them the land in the cord of dis tribution. If any one at these words should press a question upon us and should say, How doth he make mention of all these things as having been bestowed upon them, when the
same persons were not led into the land of promise, as were delivered from Egypt, inasmuch as they were dead ? What shall we reply but that they were spoken of, because they were the self-same people by means of a succession of sons ? So then when we hear, (especially because the words are of the future tense,) And He shall become propitious to their sins, and He shall not destroy them ; and He shall abound to turn away His anger, and He shall not kindle all His anger : let us perceive how in them was fulfilled that whereof the Apostle speaketh, So then even at this time a remnant
Bom. ll'6'
were saved through the election ofgrace. Whence also He Rom. saith, Hath God by any means rejected His people ? Far be
''
it. For I
tribe of Benjamin, a Hebrew of Hebrews. Those men there fore the Scripture did foresee, who were to believe in Christ out of that people, and to receive the remission of sins, yea even unto that very greatest one, wherein frantic they slew the Physician Himself. Hence doubtless hath been said, But lie is Himself merciful, and He will be propitious to ti'ieir sins, and He will not destroy them; and He will abound to turn away His anger ; for He hath remitted even that sin, wherewith His only Son was slain : and He will not kindle all His anger; for a remnant have been saved.
also am an Israelite, of the stock Israel, the of of
Man unable ofhimself to return to God. 67
24. Ver. 39. And He remembered that they are flesh, a Ver.
spirit* going and not returning. Therefore calling them .
and pitying them through His grace, He called them back ' treaik' Himself, because of themselves they could not return. For
how doth flesh return, ' a spirit walking and not turning
back,' while a weight of evil deserts doth weigh it down unto
the lowest and far places of evil, save through the election of
grace ? The which is not rendered like a recompense to Rom. *, merits, but as a gift is given gratis: in order that the ungodly 4-
may be justified, and the lost sheep may return ; not however Luke16, in its own strength, but borne on the shoulders of the6' shepherd, which was able to lose itself while it was straying
of its own will, but was not able to find itself, nor ever had been found, if it had not been sought by the mercy of the Shepherd. For even that son cannot but be fitted to this sheep, who coming to himself said,
hidden, even he was sought and raised again, not except by
Him Who doth make alive all things : and he was found, by whom, save by Him Who went to save and to seek that which
had been lost ? For he had been dead and was alive again, ibid. v. had been lost and was found. For thus also is solved this24,
no unimportant question, how it is written in the Proverbs,
when the Scripture was speaking of the way of iniquity, all Prov. 2, they that walk in her shall not return. For it hath been so ,9- spoken as if all ungodly men were to be despaired of: but
the Scripture did only commend grace ; for of himself man
is able to walk in that way, but is not able of himself to
return, except when called back by grace.
25. I say then of these crooked and embittering persons,
(ver. 40. ) How often they exasperated Him in the desert, and provoked Him to wrath in the waterless place ? (Ver. 41. ) And they turned themselves and tempted God, and exaspe rated the Holy One of Israel. He is repeating that same
unbelief of theirs, of which He had made mention
But the reason of the repetition is, in order that there may be mentioned also the plagues, which He inflicted on the Egyp tians for their sakes : all which things they certainly ought to have remembered, and not to be ungrateful. Lastly, there
followeth what? (Ver. 42. ) They remembered not His hands, f2
arise, and
I will
to
go Iuke16,
above.
42'
I will
my Father. Though the calling then and the inspiration was 18'
(58 The Plagues here described allegorically,
' in the day when He redeemed them from the hand of the troubler. And he beginneth to speak of what things He did to the Egyptians; (ver. 43. ) He set in Egypt His signs, and His prodigies in the plain of Thanis: (ver. 44. ) and He turned their ricers into blood, and their showers lest they should drink : or rather, the flowings of waters, as some do better understand by what is written in Greek, rci op-figri- jucru, which in Latin we call scaturigines, waters bubbling from beneath. (Ver. 45. ) He sent upon them the dog-fly, and it ate them up ; and the frog, and it destroyed them. (Ver. 46. ) And He gave their fruit to the mildew, and their labours to the locust. (Ver. 47. ) And He slew with hail their vineyards, and their mulberry trees withfrost. (Ver. 48. ) And He gave over to the hail their beasts of burden, and their
possessions to the fire. (Ver. 49 ) He sent upon them the anger of His indignation, indignation and anger and tribulation, a visitation through evil angels. (Ver. 50. ) He made a way to the course of His anger, and their beasts of burden He shut up in death. (Ver. 51 . ) And He smote every
first-born thing in the land of Egypt, the first-fruits of their labours m the tabernacles of Cham.
said,
26. All these punishments of the Egyptians may be ex plained by an allegorical interpretation, according as one shall have chosen to understand them, and to compare them to the things whereunto they must be referred. Which we too will endeavour to do ; and shall do it the more properly, the more we shall have been divinely aided. For to do this, those words of this Psalm do constrain us, wherein it was
I will declare pro positions Jrcm the beginning. For for this cause even some things have been here spoken of, which that they befel the Egyptians at all we read not, although all their plagues are
/ will open in parables my mouth,
most carefully related in Exodus according to their order; so that while that which is not there mentioned we are sure halh not been mentioned in the Psalm to no purpose, and we can interpret the same only figuratively, we may at the same time understand that even the rest of the things which it is evident did happen, were done or described for the sake of some figurative meaning. For the Scripture doth so do in many passages of the prophetic sayings. It speaketh of
some not being literal. Their interpretations. 69
something which in the doing of that thing, whereof it seemeth tJER- '- to make mention, is not found, nay even is found to have
been differently done; in order that hence it may be perceived
not to have spoken of that which might have been supposed,
but of that rather which ought to be more attended to: like
this passage is, He shall have dominion from sea even Ps. 72,8. unto sea, and from the river even unto the ends of the earth. Which thing it is evident was not fulfilled in the kingdom
of Solomon, whereof this Psalm might be thought to speak,
inasmuch as it was speaking of Christ the Lord. In the plagues therefore of the Egyptians, which are in the book which is called Exodus, where the Scripture hath been especially careful, that those things whereby they were afflicted should be all related in order, there is not found what this Psalm hath, and He gave to the mildew their
This also wherein, when he had said, and He gave
over to the hail their beasts, he hath added, and their pos
session to the fire: of the beasts slain with hail is read inExod. 9, Exodus; but how their possession was burned with fire, is20' not read at all. Although voices and fires do come together
with hail, just as thunderings do commonly accompany lightnings ; nevertheless, it is not written that any thing was
given over to the fire that it should be burned. Lastly, the
soft things which the hail could not hurt, are said not to
have been smitten, that is, hurt with hard blows ; which
things the locust devoured afterwards. Also that which is
here spoken of, and their mulberry trees with hoar-frost, is not in Exodus. For hoar-frost doth differ much from hail; for in the clear winter nights the earth is made white with hoar-frost.
27. What then those things do signify, let the interpreter say as he can, let reader and hearer judge as is just. The water turned into blood seemeth to me to signify a carnal view of the causes of things. Dog-fly, are the manners of dogs, who see not even their parents when first they are born. The frog is very talkative vanity. Mildew doth hurt secretly, which also some have interpreted by rust, others black mould :
fruits.
which evil thing to what vice is it more
compared, than to what doth shew itself least readily, like the trusting much in one's self? For it is a blighting air which
appropriately
70 Moralplagues answering to the outward.
Psai. m doth work this secretly among fruits: just like in morals,
1-. \\\ lIl
Gal g- secret pride, when a man thinketh himself to be somethmg, 3' though he is nothing. The locust is malice hurting with
The hail is iniquity taking away the goods of others; whence theft,
the mouth, that is, with unfaithful testimony.
do spring : but more by his wickedness the plunderer himself is plundered. The hoar
frost doth signify the fault wherein the love of one's neighbour by the darkness of foolishness, like as it were by the cold of night, is frozen up. But the fire, if here it is not that which is mentioned which was in the hail out of the lightning clouds,
forasmuch as he hath said here, He gave over their possession to the fire, where he implieth that a thing was burned, which by that fire we read not to have been done, --it seemeth to me, I say, to signify the savageness of wrath, whereby even man-slaying may be committed. But by the death of beasts
For con
robberies, and depredations
was figured, as far as I judge, the loss of chastity. cupiscence, whereby offspring do arise, we have in common with beasts. To have this therefore tamed and ordered, is the virtue of chastity. The death of the first-born things, is the patting off of the very justice whereby a man doth asso ciate with mankind. But whether the figurative significations of these things be so, or whether they are better understood in another way, whom would it not move, that with ten
the Egyptians are smitten, and with ten command ments the tables are inscribed, that thereby the people of
of
other three are commemorated, which are not there, that is to say, mildew, hoar-frost, and fire; not of lightning, but that whereunto their possession was given over, which is not read of in that place.
28. But it hath been clearly enough intimated, that by the judgment of God these things befel them through the in-
? Vid. Sermon on the Ten Plagues and Ten Commandments.
plagues
God should be ruled ? Concerning the comparing which one with the other, inasmuch as we have spoken else where, there is no need to load the exposition of this Psalm therewith : thus much we remind you, that here too, though not in the same order, yet ten plagues of the Egyptians are commemorated, forasmuch as in the place of three which are in Exodus and are not here, to wit, lice, boils, darkness;
How God employs even evil angels for good. 71 strumentality of evil angels, in this wicked world, as though Vrr.
49'
it were in Egypt and in the plain of Thanis, where we ought to be humble, until there come that world, wherein we may
earn to be exalted out of this humiliation.
in the Hebrew tongue doth signify darkness or tribulations,
in which tongue, Thanis1, as I have observed, is understood1 Oxf. to be humble commandment
therefore in this Psalm, while he was speaking of those very plagues, there hath been something inserted, which must not
be passed over cursorily : (ver. 49. ) He sent upon them, he
saith, the anger of His indignation, indignation and anger
and tribulation, an infliction through evil angels. Now that
the devil and his angels are so very evil, that for them ever
lasting fire is prepared, no believer is ignorant : but that there should be sent by means of them an infliction from the Lord
God upon certain whom He judgeth to be deserving of this punishment, seemeth to be a hard thing to those who are
little prone to consider, how the perfect justice of God doth
use well even evil things. For these indeed, as far as rcgard-
eth their substance, what other person but Himself hath
made ? But evil He hath not made them : yet He doth use
them, inasmuch as He is good, well, that is, conveniently
and justly : just as on the other hand unrighteous men do
use His good creatures in evil manner. God therefore doth
use evil angels not only to punish evil men, as in the case
of all those concerning whom the Psalm doth speak, as in
the case of king Achab, whom a spirit of lying by the will 1 Kings
'
of God did beguile, in order that he might fall in war: but also to prove and make manifest good men, as He did in the case of Job. But as far as regardeth that corporal matter of visible elements, I suppose that thereof angels both good and evil are able to make use, according to the power given to each : just as also men good and evil do use such things, as far as they are able, according to the measure of human inGrmity. For we use both earth and water, and air, and fire, not only in things necessary for our support, but also in many operations superfluous and playful, and marvellously artificial. For countless things, which are called
/Aii^av^ara, are mouldud out of these elements scientifically employed. But over these things angels have a far more
For even Egypt Concerning the evil angels Taphnii
Psalm i. xxvni.
Joh 1, 16
Joh l, "''
Epb. 2,
72 Satan's power against samts is by special permission.
extended power, both the good and the evil, though greater is thal wl1;c}1 g00d have ; but only so far as is com manded or permitted by the will and providence of God; on which terms also we have it. For not even in these cases are we able to do all that we will. But in a book the most unerring we read that the devil was able even to send fire from Heaven, to burn up with wonderful and awful fierceness so great a number of the cattle of a holy man : which thing no one of the faithful would dare per chance to ascribe to the devil, except it were read on the authority of Holy Scripture. But that man, being by the gift of God just and firm, and of godly knowledge, saith not, The Lord hath given, the devil hath taken away : but, The Lord hath given, the Lord hath taken away: very well knowing that even what the devil was able to do with these elements, he would still not have done to a servant of God, except at his Lord's will and permission ; he did confound the malice of the devil, forasmuch as he knew who it was that was making use thereof to prove him. In the sons then
of unbelief like as it were in his own slaves, he doth work, like men with their beasts, and even therewith only so far as is permitted by the just judgment of God. But it is one thing when his power is restrained from treating even his own as he pleases, by a greater power ; another thing when to him power is given even over those who are alien from him. Just as a man with his beast, as men understand doeth what he will, and yet doth not indeed, he be restrained by greater power: but with another man's beast to do something, he doth wait uutil power be given from him unto whom belongeth. In the former case the power which there was restrained, in the latter that which there was not conceded.
29. And such be the case, through evil angels God did inflict those plagues upon the Egyptians, shall we dare to say that the water also was turned into blood by means of those same angels, and that frogs were created by means of
F. xod. 8, the same, the like whereunto even the magicians of Pharaoh '' were able to make by their enchantments; so as that evil angels stood on both sides, on the one side afflicting them,
on the other side deceiving them, according to the judgmeut
if
if
is
is
a it
if
it,
Good angels execute some judgments on the wicked. 73
and dispensation1 of the most just and most omnipotent God, Verw Who doth justly make use of even the naughtiness of un-,^-
I dare not to say so. For whence was itdinance. that the magicians of Pharaoh could by no means make lice ? f^0^'^,
Was it not because even these same evil angels were not suffered to do this ? Or, to speak more truly, is not the cause hidden, and it doth exceed our powers of inquiry ? For if
we shall have supposed that God wrought those things by means of evil angels, because punishments were being in flicted, and not blessings- being bestowed, as though God
doth inflict punishments upon no one by means of good angels, but by means of those executioners as it were of the heavenly wrath; the consequence will be that we must believe that even Sodom was overthrown by means of evil angels, and that Abraham and Lot would seem to haveGen-19>> entertained under their roof evil angels ; the which, as being contrary to the most evident Scriptures, far be it that we should think. It is clear then that these things might have
been done to men by means of good and evil angels. What should be done or when it should be done doth escape me : but Him that doeth escapeth not, and him unto whom He shall have willed to reveal it. Nevertheless, as far as divine Scripture doth yield to our application thereto, on evil men that punishments are inflicted both by means of good angels, as upon the Sodomites, and by means of evil angels, as upon the Egyptians, we read: but that just men with corporal penances by means of good angels are tried and proved, doth not occur to me.
30. But as far as regardeth the present passage of this Psalm, those things which were marvellously formed out
of creatures, to evil angels we dare not ascribe we have
thing which without doubt we can ascribe to them; the dyings of the beasts, the dyings of the first-born, and this especially whence all these things proceeded, namely, the hardening of heart, so that they would not let go the people
of God. For when God said to make this most iniquitous Exod. 4, and malignant obstinacy, He maketh not by suggesting and inspiring, but by forsaking, so that they work in the sons of ph- unbelief that which God doth duly and justly permit. For
this also which Isaias the prophet saith, Lord, behold^64'
righteous men ?
it O
f 2,
a
is
;
if
it, it
74 Evil angels justly permitted to mislead bad men.
Psalm Tltou hast been angry, and we have sinned; therefore tee hxxV'"have gone astray, and we have become as it were unclean, all of us, must be understood in that manner. For there had
gone before something, whence God being most justly wroth took away His light from them, so that into sins, which can not be shewn not to be sins by any cunning excuses, the blindness of the human mind fell, by erring and straying from the path of righteousness. And with regard to what is
Ps. 106, written in another Psalm concerning those very Egyptians,
86'
how God turned their heart so that they hated His people, and wrought deceit unto His servants, God may well he believed to have done it by means of those evil angels, so that the already corrupt minds of the sons of unbelief should by means of those angels, unto whom the same vices are pleasing, be stirred up unto the hating of the people of God, and that those wonderful things should follow to terrify and amend good men. Moreover, those evil manners which we said were signified by these corporal plagues, on account of that which was said before, / will open in parabks my mouth, are most appropriately believed by means of evil angels to have been wrought in those that are made subject to them by Divine justice. For neither when that cometh to pass of which the apostle speaketh, God gave them over unto the lusts of their heart, that they should do things which are not convenient, can it be but that those evil angels dwell and rejoice therein, as in the matter of their own work: unto whom most justly is human naughtiness made subject, in all save those whom grace doth deliver. And for these things who is sufficient? Whence when he had said, He sent unto them the anger of His indignation, indignation and anger and tribulation, an infliction through evil angels; for this which he hath added, (ver. 50. ) a way He hath made
v. 2.
Rom. 1, 24.
forget the works of God, and may search out His command ments: lest we become, like those fathers, a generation crooked and embittering, a generation which guided not the heart, and the spirit thereof was not trusted with God. Unto this therefore all things must be referred ; and therefore what-
Therefore when he said,
v. I.
58 Egypt, the world. The Red sea, Holy Baptism.
Psalm soever these things do signify in a figurative action, so they Mi-mi. may come t0 pass spiritually in a man, either by the grace of God, if they are good things, or by the judgment of God, if they are evil things; just as the former good things were
done unto the Israelites, or evil things both unto themselves and unto their enemies. The which if we forget not, but put our hope in God, and are not ungrateful for His grace ; and fear Him, not with servile fear, wherewith corporal evil things alone are feared, but with chaste fear abiding for everlasting, which fear doth deem it great punishment to be deprived of the light of righteousness ; we shall not be made,
like those fathers, a generation crooked and embittering. Accordingly, the land of Egypt must be understood for a figure of this world. The plain of Thanis is the smooth surface of lowly commandment. For lowly commandment is the interpretation of Thanis. In this world therefore let us receive the commandment of humility, in order that in another world we may merit to receive the exaltation which He hath promised, Who for our sake here became lowly.
13. Ver. 13. For He that did burst asunder the sea and made them go through, did confine the waters as it were in bottles, in order that the water might stand up first as if it
were shut in, is able by His grace to restrain the flowing and ebbing tides of carnal desires, when we renounce this world, so that all sins having been thoroughly washed away, as if they were enemies, the people of the faithful may be made to pass through by means of the Sacrament of Baptism. He that led them home in the cloud ofthe day, and in the whole night in the illumination offire, is able also spiritually to direct
Ps. 119, goings if faith crieth to Him, Direct Thou my goings after Thy ProV. 4 word. Of Whom in another place is said, For Himself shall 27- make thy courses right, and shall prolong thy goings in peace*
through Jesus Christ our Lord, Whose Sacrament in this world, as it were in the day, is manifest in the flesh, as if in a cloud ; but in the Judgment, it will be manifest like as in a terror by night; for then there will be a great tribulation of the world like as it were fire, and it shall shine for the just and shall burn for the unjust. (Ver. 15. ) He that burst asunder the rock in the desert, and gave them water as in
J These words are part of an addition in the Scptuagint text.
The Spiritual Rock. Sin of tempting God. 59
vEr. and brought down waters like rivers, is surely able upon 16 20'
a great deep; {vex. 16. ) and brought out water from the rock,
thirsty faith to pour the gift of the Holy Spirit, (the which gift the performance of that thing did spiritually signify,) to pour, I say, from the Spiritual Rock that followed, which is Christ : Who did stand and cry, Ifany is athirst, let him come to Me: and, he that shall have drunk of the water
which
John 7, Jo'hn4,
'
I
belly. For this He spake, as is read in the Gospel, of the 39. Spirit, Which they were to receive that believed in Him, unto Whom like the rod drew near the wood of the Passion, in order that there might flow forth grace for believers.
shall give, rivers living water shall J/ow out of his of
14. And yet, (ver. 17. ) they, like a generation crooked and embittering, added yet to sin against Him : that is, not to believe. For this is the sin, whereof the Spirit doth convict
the world, as the Lord saith, " Of sin indeed because they Juhnis, have not believed on Me. " And they exasperated the Most 9- High in drought, which other copies have, in a place without
water, which is a more exact translation from the Greek, and doth signify no other thing than drought. Was it in that drought of the desert, or rather in their own ? For although they had drunk of the rock, they had not their bellies but their minds dry, freshening with no fruitfulness of righteousness. In that drought they ought the more faithfully to have been suppliant unto God, in order that Ho Who had given fulness unto their jaws, might give also equity to their manners. For unto Him the faithful soul doth cry,
17'
Let mine eyes see equity.
15. Ver. 18. And they tempted
God in their hearts, in order that they might seek morsels for their souls. It one thing to ask in believing, another thing in tempting. Lastly there followeth, (ver. 19. ) And they slandered God, and said, Shall God be able to prepare a table in the desert (ver. 20. ) For He smote the rock, and the watersflowed, and torrents will He be able to give bread also, or to
gushed forth
prepare table for His people Not believing therefore,
they sought morsels for their souls. Not so the Apostle James doth enjoin a morsel to be asked for the mind, but
doth admonish that be sought by believers, not by such as tempt and slander God. But any one ofyou, he saith, James
if
?
1,
it
a
:
?
is
2"'
60 God's wrath against the rebellious, how delayed.
Psalm doth lack wisdom, let him ash of God, Who doth give to all lxxvm. men abundantly, and doth not upbraid, and it shall be given to him : but let him ask in faith, nothing wavering. This faith had not that generation which 'had not directed their heart, and the spirit thereof had not been trusted with God. ' 16. Ver. 21. Wherefore the Lord heard, and He delayed, and fire was lighted in Jacob, and wrath went up into Israel. He hath explained what he hath called fire. He hath called anger fire : although in strict propriety fire did also burn up many men. What is therefore this that he saith, Tlie Lord heard, and He delayed ? Did He delay to conduct them into the land of promise, whither they were being led : which might have been done in the space of a
few days, but on account of sins they must needs be wasted in the desert, where also they were wasted during forty years ? And if this be so, He did then delay the people, not those very persons who tempted and slandered God : for they all perished in the desert, and their children journeyed into the land of promise. Or did He delay punishment, in order that He might first satisfy unbelieving concupiscence, lest He might be supposed to be angry, because they were asking of Him what He was not able to do ? He heard then, and He delayed to avenge : and after He had done what they supposed He was not able to do, then anger went up upon Israel.
17. Lastly, when both these things have been briefly touched, afterwards he is evidently following out the order of the narrative. (Ver. 22. ) Because they believed not in God, nor hoped in His saving health. For when he had told why fire was lighted in Jacob, and anger went up upon Israel, that is to say, because they believed not in God, nor hoped in His saving health : immediately subjoining the evident blessings for which they were ungrateful, he saith, (ver. 23. ) and He commanded the clouds above, and opened the doors of Heaven.
(Ver. 24. ) And He rained upon them manna to eat, and gave them bread of Heaven. (Ver. 25. ) Dread of angels man did eat: dainties He sent them in abundance. (V er. 26. ) He brought over the South Wind from Heaven, and in His virtue He led in the South West Wind. (Ver. 27. ) And He rained upon them fleshes like dust, and wingedfowls like the sand of the sea. (Ver. 28. ) And they fell in the midst of their camp, around
Quails and manna types of earthly and Heavenly doctrine. 61
their tabernacles. (Ver. 29. ) And they ate and were filled Ver. exceedingly ; and their desire He brought to them : they 29- 30- were not deprived of their desire. Behold why He had delayed. But what He had delayed let us hear. (Ver. 30. )
Yet the morsel was in their ? nouths, and the anger of God
came down upon them. Behold what He had delayed. For before He ddayed: and afterwards, fire was lighted in Jacob
and anger went up upon Israel. He had delayed therefore in
order that He might first do what they had believed that He
could not do, and then might bring upon them what they deserved to suffer. For if they placed their hope in God,
not only would their desires of the flesh but also those of the
spirit have been fulfilled. For He that commanded the clouds
abo ve, and opened the doors of Heaven, and rained upon them manna to eat, and gave them the bread of Heaven, so that
man did eat Angels' food, He that sent dainties upon liiem
in abundance, that He might fill the unbelieving, is not without power to give to believers Himself the true Bread
from Heaven, which the manna did signify : which is indeed
the food of Angels, whom being incorruptible the Word of
God doth incorruptibly feed: the which in order that man
might eat, He became flesh, and dwelled in us. For Himself j0h? 1,
the Bread by means of the Evangelical clouds is being14- rained over the whole world, and, the hearts of preachers, like heavenly doors, being opened, is being preached not to
a murmuring and tempting synagogue, but to a Church believing and putting hope in Him. He that brought over the South West Wind, and led in His might the South Wind, and rained upon them fleshes like dust, and winged fowls lil(e the sand of the sea : and they fell in the midst of their camp, around their tabernacles: and they ate and were filled exceedingly, and their desire He brought to them, and they were deprived of their desire : i3 able also to feed the feeble faith of such as tempt not, but believe, with the signs of words uttered by the flesh and speeding through the air, as though it were fowls : not however with such as come from the north, where cold and mist do prevail, that is to say,
which is pleasing to this world, but by bringing over the South Wind from Heaven ; (whither, except to the earth ? In order that they who are feeble in faith, by hearing
eloquence
62 Preachers. ' South winds. ' Wrath in the fat ones. Psalm things earthly may be nourished up to receive things
/I
God; in order that he might be forbearing to those men
have told you heavenly. For if, He saith, of
things earthly, shall tell you of things heavenly ? For that one had been translated from Heaven in a manner, where in mind he had departed to
ineffable words, which on earth it was not lawful for him to speak by means of words that sound, like winged fowls ;) and by bringing in by His might the South West Wind, that is, by means of South Winds, the fervent and flowing spirits of preachers; and this by His virtue, lest the South Wind should ascribe unto itself that which it hath of God. But these winds of their own selves come unto men, and they bear unto them words divinely sent ; in order that in their own places and round about their tabernacles they may
j**^1,
12. ' and ye believe not ; how shall ye believe if
/ could not speak unto you as unto spiritual, but as unto carnal. For there he had heard
1 Cor, unto whom he was saying,
3, l-
2 Cor. 12' 4-
Zephan. gather together fowls of such sort, and all the isles of the
2>> 1,'
nations may adore the Lord, each man from his place.
18. But as to unbelievers, being a crooked and embittering generation, as it were, while the morsel was yet in their mouths, (ver. 31. ) the anger of God went up upon them, and
it slew among the most of them : that is, the most of them, or as some copies have it, the fat ones of them, which however in the Greek copies which we had, we did not find. But if this be the truer reading, what else must be understood by the fat ones of them, than men mighty in pride, concerning
Ps. 73,7. whom is said, their iniquity shall come forth as if out of fat? And the elect of Israel He fettered. Even there there
were elect, with whose faith the generation crooked and em bittering was not mixed. But they were fettered, so that they might in no sort profit them for whom they desired that they might provide from a fatherly affection. For what is conferred by human mercy, on those with whom God is angry ? Or rather hath He willed it to be understood, how that even the elect were fettered at the same time with them, in order that they who were diverse both in mind and in life, might endure sufferings with them for an example not only of righteousness, but also of patience ? For we hare learned that holy men were even led captive with sinners for
The people, as one, amended, though some perished. 63
no other reason ; since in the Greek copies we read not Ver.
evnro'Sia-ev, which is fettered; but <rwsnilurtv, which is rather fettered together with.
19. But the generation crooked and embittering,
in all these things sinned yet more, and they believed not in
His wonderful works. (Ver. 33. ) And their days failed in vanity. Though they might, if they had believed, have had
days in truth without failing, with Him to Whom hath been
said, Thy years shall not fail. Therefore their days failed Ps. 102, in vanity, and their years with haste. For the whole life of2/ ' mortal men is hastening, and that which seemeth to be longer
is but a vapour of somewhat longer duration.
20. Nevertheless, when he slew them they sought Him:
not for the sake of eternal life, but fearing to end the vapour too soon. There sought Him then, not indeed those whom He had slain, but they that were afraid of being slain ac cording to the example of them. But the Scripture hath so spoken of them as if they sought God who were slain ; be cause they were one people, and it is spoken as if of one body : (ver. 34. ) and they returned, and at dawn they came to God. (Ver. 85. ) And they remembered that God is their Helper, and the High God is their Redeemer. But all this is for the sake of acquiring temporal good things, and for avoiding temporal evil things. For they that did seek God for the sake of temporal blessings, sought not God indeed, but things. Thus God is worshipped with slavish fear, not with those free love. Thus then God is not worshipped : for that thing is worshipped which is loved. Whence because God is found to be greater and better than all things, He must be loved more than all things, in order that He may be worshipped.
21. Lastly, here let us see the words following:
And they loved Him, he saith, in their mouth, and in their tongue they lied unto Him. (Ver. 37. ) But their heart was
not right with Him, and they were not counted faithful in
His Testament. One thing on their tongue, another thing
in their heart He found, unto Whom the secret things of men
are naked, and without any impediment He saw what they loved rather. Therefore the heart is right with God, when
it doth seek God for the sake of God. For one thing hePs. 27,4.
(ver. 32. )
(ver. 36. )
64 God to be sought for Himself. The safe way.
PsAt. M desired of the Lord, the same he will require, that he may '-dwell always in the House of the Lord, and may meditate
on the pleasantness of Him. Unto Whom saith the heart of
the faithful, I will be filled, not with the flesh-pots of the Exod. Egyptians, nor with melons and gourds, and garlick and
16' 3'
fer even to bread celestial, nor with visible manna, and those P*. 17. same winged fowls; but, / will be filled, when Thy glory shall ' be made manifest. For this is the inheritance of the New
Testament, wherein they were not counted faithful ; whereof however the faith even at that time, when it was veiled, was in the elect, and now, when it hath already been revealed, it is
Mat. 20, not in many that are called. For many have been called,
16'
but few are elect. Of such sort therefore was the generation crooked and embittering, even when they were seeming to seek God, loving in mouth, and in tongue lying; but in heart not right with God, while they loved rather those things, for the sake of which they required the help of God.
22. Ver. 38. But He is Himself merciful, and will become
onions, which a generation crooked and embittering did pre
to their sins, and He will not destroy them. And He will abound to turn away His anger, and He will not kindle all his anger. (Ver. 39. ) And he took it to heart that they are flesh, a breath going and not returning. By these words many men promise to themselves impunity for
their iniquity from the Divine Mercy, even if they shall have persevered in being such, as that generation is described, crooked and embittering ; which hath not directed their heart, and the spirit thereof hath not been trusted with God: with whom it is not profitable to agree. For to speak in their words, God will perchance not destroy no not even bad men, without doubt He will not destroy good men. Why then do we not rather choose that wherein there no doubt For they that lie to Him in their tongue, though their heart doth hold some other thing, do think indeed, and will, even God to be liar, when He dolh menace upon such men eternal punishment. But whilst they do not deceive Him with their lying, He doth not deceive them with speaking the truth. These words therefore of divine sayings, concerning which the
crooked generation doth cajole itself, let not make crooked like its own heart for even when made crooked, they
propitious
:
it
is it
is if,
a
?
How God in mercy forbears to destroy. Go
continue right.
For at first they may be understood accord- Ver. ing to that which is written in the Gospel, that ye may be -
Hisit. ' ' sun to rise upon good men and evil men, and raineth upon
just men and unjust men. For who could not see, how
great is the long-suffering of mercy with which He is sparing
evil men ? But before the Judgment, He spared then that nation in such sort, that He kindled not1 all His anger, utterly > Many to root it up and bring it to an end: which thing in His*^"',001- words and in the intercession for their sins of His servant
Moses doth evidently appear, where God saith, Let Me blot Exod. them out, and make thee into a great nation : he interceded,32' 10' being more ready to be blotted out for them than that they should be ; knowing that he is doing this before One Merciful,
Who inasmuch as by no means He w ould blot out him, would even spare them for his sake. For let us see how greatly He spared, and doth still spare. For He led into the land of promise, and kept that nation, until by slaying Christ they bound themselves with the guilt greatest of all ; and in that He scattered them, rooted out from that kingdom, throughout all the kingdoms of the nations, still He did not blot them out: but there remaineth the same people preserved by a
succession of offspring, like Cain who received a mark, that Gen. 4, no one should slay him, that is, utterly destroy him. Behold 16- after what manner there is fulfilled that which hath been spoken, But He is Himself merciful, and will be propitious
to their sins, and will not destroy them : and will abound
to turn away His anger, and He will not kindle all His anger. For if all His anger, that as much as they deserve,
should be kindled against them, that nation would not be
left at all. Thus God, unto Whom sung mercy and judg- Ps. 101,
ment, and Who in this world through mercy maketh His sun \]atU to rise upon good men and evil men, in the end of the world
also through judgment doth punish evil men with eternal darkness, severed from His eternal light.
23. In the second place, that we may not seem to do violence to divine words, and lest in the place where there
was said, He will not destroy them, we should say, " But 38. hereafter He will destroy them concerning this very present Psalm let us turn to very common phrase of the Scripture,
VOL. IV.
like your Father Who is in the Heavens, Who maketh
F
:"
a
5
is, is
66 The nation still preserved in a remnant.
Psalm whereby this question may be more diligently and more truly lxxYm. goivgjL Certes speaking of these same persons a little lower down, when He had made mention of the things which the
Egyptians because of them had endured, making mention of v. M. the last plague, He saith, And He smote every first born thing in the land of Egypt, the first fruits of their labour in t. 62. the tabernacles of Cham. And He took away like sheep His people, and He led them through like a flock in the desert. And He led them forth in hope, and they feared not : and their enemies the sea overwhelmed. And He led them
63. v. 64.
y. 66.
unto the mount of His sanctification, the mount which His right hand won. And He cast out from their face the nations, and by lot distributed to them the land in the cord of dis tribution. If any one at these words should press a question upon us and should say, How doth he make mention of all these things as having been bestowed upon them, when the
same persons were not led into the land of promise, as were delivered from Egypt, inasmuch as they were dead ? What shall we reply but that they were spoken of, because they were the self-same people by means of a succession of sons ? So then when we hear, (especially because the words are of the future tense,) And He shall become propitious to their sins, and He shall not destroy them ; and He shall abound to turn away His anger, and He shall not kindle all His anger : let us perceive how in them was fulfilled that whereof the Apostle speaketh, So then even at this time a remnant
Bom. ll'6'
were saved through the election ofgrace. Whence also He Rom. saith, Hath God by any means rejected His people ? Far be
''
it. For I
tribe of Benjamin, a Hebrew of Hebrews. Those men there fore the Scripture did foresee, who were to believe in Christ out of that people, and to receive the remission of sins, yea even unto that very greatest one, wherein frantic they slew the Physician Himself. Hence doubtless hath been said, But lie is Himself merciful, and He will be propitious to ti'ieir sins, and He will not destroy them; and He will abound to turn away His anger ; for He hath remitted even that sin, wherewith His only Son was slain : and He will not kindle all His anger; for a remnant have been saved.
also am an Israelite, of the stock Israel, the of of
Man unable ofhimself to return to God. 67
24. Ver. 39. And He remembered that they are flesh, a Ver.
spirit* going and not returning. Therefore calling them .
and pitying them through His grace, He called them back ' treaik' Himself, because of themselves they could not return. For
how doth flesh return, ' a spirit walking and not turning
back,' while a weight of evil deserts doth weigh it down unto
the lowest and far places of evil, save through the election of
grace ? The which is not rendered like a recompense to Rom. *, merits, but as a gift is given gratis: in order that the ungodly 4-
may be justified, and the lost sheep may return ; not however Luke16, in its own strength, but borne on the shoulders of the6' shepherd, which was able to lose itself while it was straying
of its own will, but was not able to find itself, nor ever had been found, if it had not been sought by the mercy of the Shepherd. For even that son cannot but be fitted to this sheep, who coming to himself said,
hidden, even he was sought and raised again, not except by
Him Who doth make alive all things : and he was found, by whom, save by Him Who went to save and to seek that which
had been lost ? For he had been dead and was alive again, ibid. v. had been lost and was found. For thus also is solved this24,
no unimportant question, how it is written in the Proverbs,
when the Scripture was speaking of the way of iniquity, all Prov. 2, they that walk in her shall not return. For it hath been so ,9- spoken as if all ungodly men were to be despaired of: but
the Scripture did only commend grace ; for of himself man
is able to walk in that way, but is not able of himself to
return, except when called back by grace.
25. I say then of these crooked and embittering persons,
(ver. 40. ) How often they exasperated Him in the desert, and provoked Him to wrath in the waterless place ? (Ver. 41. ) And they turned themselves and tempted God, and exaspe rated the Holy One of Israel. He is repeating that same
unbelief of theirs, of which He had made mention
But the reason of the repetition is, in order that there may be mentioned also the plagues, which He inflicted on the Egyp tians for their sakes : all which things they certainly ought to have remembered, and not to be ungrateful. Lastly, there
followeth what? (Ver. 42. ) They remembered not His hands, f2
arise, and
I will
to
go Iuke16,
above.
42'
I will
my Father. Though the calling then and the inspiration was 18'
(58 The Plagues here described allegorically,
' in the day when He redeemed them from the hand of the troubler. And he beginneth to speak of what things He did to the Egyptians; (ver. 43. ) He set in Egypt His signs, and His prodigies in the plain of Thanis: (ver. 44. ) and He turned their ricers into blood, and their showers lest they should drink : or rather, the flowings of waters, as some do better understand by what is written in Greek, rci op-figri- jucru, which in Latin we call scaturigines, waters bubbling from beneath. (Ver. 45. ) He sent upon them the dog-fly, and it ate them up ; and the frog, and it destroyed them. (Ver. 46. ) And He gave their fruit to the mildew, and their labours to the locust. (Ver. 47. ) And He slew with hail their vineyards, and their mulberry trees withfrost. (Ver. 48. ) And He gave over to the hail their beasts of burden, and their
possessions to the fire. (Ver. 49 ) He sent upon them the anger of His indignation, indignation and anger and tribulation, a visitation through evil angels. (Ver. 50. ) He made a way to the course of His anger, and their beasts of burden He shut up in death. (Ver. 51 . ) And He smote every
first-born thing in the land of Egypt, the first-fruits of their labours m the tabernacles of Cham.
said,
26. All these punishments of the Egyptians may be ex plained by an allegorical interpretation, according as one shall have chosen to understand them, and to compare them to the things whereunto they must be referred. Which we too will endeavour to do ; and shall do it the more properly, the more we shall have been divinely aided. For to do this, those words of this Psalm do constrain us, wherein it was
I will declare pro positions Jrcm the beginning. For for this cause even some things have been here spoken of, which that they befel the Egyptians at all we read not, although all their plagues are
/ will open in parables my mouth,
most carefully related in Exodus according to their order; so that while that which is not there mentioned we are sure halh not been mentioned in the Psalm to no purpose, and we can interpret the same only figuratively, we may at the same time understand that even the rest of the things which it is evident did happen, were done or described for the sake of some figurative meaning. For the Scripture doth so do in many passages of the prophetic sayings. It speaketh of
some not being literal. Their interpretations. 69
something which in the doing of that thing, whereof it seemeth tJER- '- to make mention, is not found, nay even is found to have
been differently done; in order that hence it may be perceived
not to have spoken of that which might have been supposed,
but of that rather which ought to be more attended to: like
this passage is, He shall have dominion from sea even Ps. 72,8. unto sea, and from the river even unto the ends of the earth. Which thing it is evident was not fulfilled in the kingdom
of Solomon, whereof this Psalm might be thought to speak,
inasmuch as it was speaking of Christ the Lord. In the plagues therefore of the Egyptians, which are in the book which is called Exodus, where the Scripture hath been especially careful, that those things whereby they were afflicted should be all related in order, there is not found what this Psalm hath, and He gave to the mildew their
This also wherein, when he had said, and He gave
over to the hail their beasts, he hath added, and their pos
session to the fire: of the beasts slain with hail is read inExod. 9, Exodus; but how their possession was burned with fire, is20' not read at all. Although voices and fires do come together
with hail, just as thunderings do commonly accompany lightnings ; nevertheless, it is not written that any thing was
given over to the fire that it should be burned. Lastly, the
soft things which the hail could not hurt, are said not to
have been smitten, that is, hurt with hard blows ; which
things the locust devoured afterwards. Also that which is
here spoken of, and their mulberry trees with hoar-frost, is not in Exodus. For hoar-frost doth differ much from hail; for in the clear winter nights the earth is made white with hoar-frost.
27. What then those things do signify, let the interpreter say as he can, let reader and hearer judge as is just. The water turned into blood seemeth to me to signify a carnal view of the causes of things. Dog-fly, are the manners of dogs, who see not even their parents when first they are born. The frog is very talkative vanity. Mildew doth hurt secretly, which also some have interpreted by rust, others black mould :
fruits.
which evil thing to what vice is it more
compared, than to what doth shew itself least readily, like the trusting much in one's self? For it is a blighting air which
appropriately
70 Moralplagues answering to the outward.
Psai. m doth work this secretly among fruits: just like in morals,
1-. \\\ lIl
Gal g- secret pride, when a man thinketh himself to be somethmg, 3' though he is nothing. The locust is malice hurting with
The hail is iniquity taking away the goods of others; whence theft,
the mouth, that is, with unfaithful testimony.
do spring : but more by his wickedness the plunderer himself is plundered. The hoar
frost doth signify the fault wherein the love of one's neighbour by the darkness of foolishness, like as it were by the cold of night, is frozen up. But the fire, if here it is not that which is mentioned which was in the hail out of the lightning clouds,
forasmuch as he hath said here, He gave over their possession to the fire, where he implieth that a thing was burned, which by that fire we read not to have been done, --it seemeth to me, I say, to signify the savageness of wrath, whereby even man-slaying may be committed. But by the death of beasts
For con
robberies, and depredations
was figured, as far as I judge, the loss of chastity. cupiscence, whereby offspring do arise, we have in common with beasts. To have this therefore tamed and ordered, is the virtue of chastity. The death of the first-born things, is the patting off of the very justice whereby a man doth asso ciate with mankind. But whether the figurative significations of these things be so, or whether they are better understood in another way, whom would it not move, that with ten
the Egyptians are smitten, and with ten command ments the tables are inscribed, that thereby the people of
of
other three are commemorated, which are not there, that is to say, mildew, hoar-frost, and fire; not of lightning, but that whereunto their possession was given over, which is not read of in that place.
28. But it hath been clearly enough intimated, that by the judgment of God these things befel them through the in-
? Vid. Sermon on the Ten Plagues and Ten Commandments.
plagues
God should be ruled ? Concerning the comparing which one with the other, inasmuch as we have spoken else where, there is no need to load the exposition of this Psalm therewith : thus much we remind you, that here too, though not in the same order, yet ten plagues of the Egyptians are commemorated, forasmuch as in the place of three which are in Exodus and are not here, to wit, lice, boils, darkness;
How God employs even evil angels for good. 71 strumentality of evil angels, in this wicked world, as though Vrr.
49'
it were in Egypt and in the plain of Thanis, where we ought to be humble, until there come that world, wherein we may
earn to be exalted out of this humiliation.
in the Hebrew tongue doth signify darkness or tribulations,
in which tongue, Thanis1, as I have observed, is understood1 Oxf. to be humble commandment
therefore in this Psalm, while he was speaking of those very plagues, there hath been something inserted, which must not
be passed over cursorily : (ver. 49. ) He sent upon them, he
saith, the anger of His indignation, indignation and anger
and tribulation, an infliction through evil angels. Now that
the devil and his angels are so very evil, that for them ever
lasting fire is prepared, no believer is ignorant : but that there should be sent by means of them an infliction from the Lord
God upon certain whom He judgeth to be deserving of this punishment, seemeth to be a hard thing to those who are
little prone to consider, how the perfect justice of God doth
use well even evil things. For these indeed, as far as rcgard-
eth their substance, what other person but Himself hath
made ? But evil He hath not made them : yet He doth use
them, inasmuch as He is good, well, that is, conveniently
and justly : just as on the other hand unrighteous men do
use His good creatures in evil manner. God therefore doth
use evil angels not only to punish evil men, as in the case
of all those concerning whom the Psalm doth speak, as in
the case of king Achab, whom a spirit of lying by the will 1 Kings
'
of God did beguile, in order that he might fall in war: but also to prove and make manifest good men, as He did in the case of Job. But as far as regardeth that corporal matter of visible elements, I suppose that thereof angels both good and evil are able to make use, according to the power given to each : just as also men good and evil do use such things, as far as they are able, according to the measure of human inGrmity. For we use both earth and water, and air, and fire, not only in things necessary for our support, but also in many operations superfluous and playful, and marvellously artificial. For countless things, which are called
/Aii^av^ara, are mouldud out of these elements scientifically employed. But over these things angels have a far more
For even Egypt Concerning the evil angels Taphnii
Psalm i. xxvni.
Joh 1, 16
Joh l, "''
Epb. 2,
72 Satan's power against samts is by special permission.
extended power, both the good and the evil, though greater is thal wl1;c}1 g00d have ; but only so far as is com manded or permitted by the will and providence of God; on which terms also we have it. For not even in these cases are we able to do all that we will. But in a book the most unerring we read that the devil was able even to send fire from Heaven, to burn up with wonderful and awful fierceness so great a number of the cattle of a holy man : which thing no one of the faithful would dare per chance to ascribe to the devil, except it were read on the authority of Holy Scripture. But that man, being by the gift of God just and firm, and of godly knowledge, saith not, The Lord hath given, the devil hath taken away : but, The Lord hath given, the Lord hath taken away: very well knowing that even what the devil was able to do with these elements, he would still not have done to a servant of God, except at his Lord's will and permission ; he did confound the malice of the devil, forasmuch as he knew who it was that was making use thereof to prove him. In the sons then
of unbelief like as it were in his own slaves, he doth work, like men with their beasts, and even therewith only so far as is permitted by the just judgment of God. But it is one thing when his power is restrained from treating even his own as he pleases, by a greater power ; another thing when to him power is given even over those who are alien from him. Just as a man with his beast, as men understand doeth what he will, and yet doth not indeed, he be restrained by greater power: but with another man's beast to do something, he doth wait uutil power be given from him unto whom belongeth. In the former case the power which there was restrained, in the latter that which there was not conceded.
29. And such be the case, through evil angels God did inflict those plagues upon the Egyptians, shall we dare to say that the water also was turned into blood by means of those same angels, and that frogs were created by means of
F. xod. 8, the same, the like whereunto even the magicians of Pharaoh '' were able to make by their enchantments; so as that evil angels stood on both sides, on the one side afflicting them,
on the other side deceiving them, according to the judgmeut
if
if
is
is
a it
if
it,
Good angels execute some judgments on the wicked. 73
and dispensation1 of the most just and most omnipotent God, Verw Who doth justly make use of even the naughtiness of un-,^-
I dare not to say so. For whence was itdinance. that the magicians of Pharaoh could by no means make lice ? f^0^'^,
Was it not because even these same evil angels were not suffered to do this ? Or, to speak more truly, is not the cause hidden, and it doth exceed our powers of inquiry ? For if
we shall have supposed that God wrought those things by means of evil angels, because punishments were being in flicted, and not blessings- being bestowed, as though God
doth inflict punishments upon no one by means of good angels, but by means of those executioners as it were of the heavenly wrath; the consequence will be that we must believe that even Sodom was overthrown by means of evil angels, and that Abraham and Lot would seem to haveGen-19>> entertained under their roof evil angels ; the which, as being contrary to the most evident Scriptures, far be it that we should think. It is clear then that these things might have
been done to men by means of good and evil angels. What should be done or when it should be done doth escape me : but Him that doeth escapeth not, and him unto whom He shall have willed to reveal it. Nevertheless, as far as divine Scripture doth yield to our application thereto, on evil men that punishments are inflicted both by means of good angels, as upon the Sodomites, and by means of evil angels, as upon the Egyptians, we read: but that just men with corporal penances by means of good angels are tried and proved, doth not occur to me.
30. But as far as regardeth the present passage of this Psalm, those things which were marvellously formed out
of creatures, to evil angels we dare not ascribe we have
thing which without doubt we can ascribe to them; the dyings of the beasts, the dyings of the first-born, and this especially whence all these things proceeded, namely, the hardening of heart, so that they would not let go the people
of God. For when God said to make this most iniquitous Exod. 4, and malignant obstinacy, He maketh not by suggesting and inspiring, but by forsaking, so that they work in the sons of ph- unbelief that which God doth duly and justly permit. For
this also which Isaias the prophet saith, Lord, behold^64'
righteous men ?
it O
f 2,
a
is
;
if
it, it
74 Evil angels justly permitted to mislead bad men.
Psalm Tltou hast been angry, and we have sinned; therefore tee hxxV'"have gone astray, and we have become as it were unclean, all of us, must be understood in that manner. For there had
gone before something, whence God being most justly wroth took away His light from them, so that into sins, which can not be shewn not to be sins by any cunning excuses, the blindness of the human mind fell, by erring and straying from the path of righteousness. And with regard to what is
Ps. 106, written in another Psalm concerning those very Egyptians,
86'
how God turned their heart so that they hated His people, and wrought deceit unto His servants, God may well he believed to have done it by means of those evil angels, so that the already corrupt minds of the sons of unbelief should by means of those angels, unto whom the same vices are pleasing, be stirred up unto the hating of the people of God, and that those wonderful things should follow to terrify and amend good men. Moreover, those evil manners which we said were signified by these corporal plagues, on account of that which was said before, / will open in parabks my mouth, are most appropriately believed by means of evil angels to have been wrought in those that are made subject to them by Divine justice. For neither when that cometh to pass of which the apostle speaketh, God gave them over unto the lusts of their heart, that they should do things which are not convenient, can it be but that those evil angels dwell and rejoice therein, as in the matter of their own work: unto whom most justly is human naughtiness made subject, in all save those whom grace doth deliver. And for these things who is sufficient? Whence when he had said, He sent unto them the anger of His indignation, indignation and anger and tribulation, an infliction through evil angels; for this which he hath added, (ver. 50. ) a way He hath made
v. 2.
Rom. 1, 24.
