Psalms 78 commentary

These are called dark and deep sayings, because they are carefully to be looked into. The law of God was given with a particular charge to teach it diligently to their children, that the church may abide for ever. Also, that the providences of God, both in mercy and in judgment, might encourage them to conform to the will of God. The works of God much strengthen our resolution to keep his commandments. Hypocrisy is the high road to apostacy; those that do not set their hearts right, will not be stedfast with God. Many parents, by negligence and wickedness, become murderers of their children. But young persons, though they are bound to submit in all things lawful, must not obey sinful orders, or copy sinful examples.

Sin dispirits men, and takes away the heart. Forgetfulness of God's works is the cause of disobedience to his laws. This narrative relates a struggle between God's goodness and man's badness. The Lord hears all our murmurings and distrusts, and is much displeased. Those that will not believe the power of God's mercy, shall feel the fire of his indignation. Those cannot be said to trust in God's salvation as their happiness at last, who can not trust his providence in the way to it. To all that by faith and prayer, ask, seek, and knock, these doors of heaven shall at any time be opened; and our distrust of God is a great aggravation of our sins. He expressed his resentment of their provocation; not in denying what they sinfully lusted after, but in granting it to them. Lust is contented with nothing. Those that indulge their lust, will never be estranged from it. Those hearts are hard indeed, that will neither be melted by the mercies of the Lord, nor broken by his judgments. Those that sin still, must expect to be in trouble still. And the reason why we live with so little comfort, and to so little purpose, is, because we do not live by faith. Under these rebukes they professed repentance, but they were not sincere, for they were not constant. In Israel's history we have a picture of our own hearts and lives. God's patience, and warnings, and mercies, imbolden them to harden their hearts against his word. And the history of kingdoms is much the same. Judgments and mercies have been little attended to, until the measure of their sins has been full. And higher advantages have not kept churches from declining from the commandments of God. Even true believers recollect, that for many a year they abused the kindness of Providence. When they come to heaven, how will they admire the Lord's patience and mercy in bringing them to his kingdom!

Let not those that receive mercy from God, be thereby made bold to sin, for the mercies they receive will hasten its punishment; yet let not those who are under Divine rebukes for sin, be discouraged from repentance. The Holy One of Israel will do what is most for his own glory, and what is most for their good. Their forgetting former favours, led them to limit God for the future. God made his own people to go forth like sheep; and guided them in the wilderness, as a shepherd his flock, with all care and tenderness. Thus the true Joshua, even Jesus, brings his church out of the wilderness; but no earthly Canaan, no worldly advantages, should make us forget that the church is in the wilderness while in this world, and that there remaineth a far more glorious rest for the people of God.

After the Israelites were settled in Canaan, the children were like their fathers. God gave them his testimonies, but they turned back. Presumptuous sins render even Israelites hateful to God's holiness, and exposed to his justice. Those whom the Lord forsakes become an easy prey to the destroyer. And sooner or later, God will disgrace his enemies. He set a good government over his people; a monarch after his own heart. With good reason does the psalmist make this finishing, crowning instance of God's favour to Israel; for David was a type of Christ, the great and good Shepherd, who was humbled first, and then exalted; and of whom it was foretold, that he should be filled with the Spirit of wisdom and understanding. On the uprightness of his heart, and the skilfulness of his hands, all his subjects may rely; and of the increase of his government and peace there shall be no end. Every trial of human nature hitherto, confirms the testimony of Scripture, that the heart is deceitful above all things, and desperately wicked, and nothing but being created anew by the Holy Ghost can cure the ungodliness of any.

PSALM 78

To comprehend many things within small compass, it is to be observed, that in this psalm there are two leading topics. On the one hand, it is declared how God adopted for himself a Church from the posterity of Abraham, how tenderly and graciously he cherished it, how wonderfully he brought it out of Egypt, and how varied were the blessings which he bestowed upon it. On the other hand, the Jews, who were so much indebted to him for the great blessings which he had conferred upon them, are upbraided for having from time to time perversely and treacherously revolted from so liberal a father; so that his inestimable goodness was clearly manifested, not only in his free adoption of them at first, but also in continuing by the uninterrupted course of his goodness to strive against the rebellion of so perfidious and stiff-necked a people. Moreover, mention is made of the renewal of God’s grace, and as it were of a second election which he made when he chose David out of the tribe of Judah to sway the scepter over the kingdom of Israel.

Asaph giving instruction.

Psalm 78:1-6

1. Hearken, O my people! to my law: “Ou, ma doctrine.” — Fr. marg. “Or, my doctrine, or instruction.” incline your ears to the words of my mouth. 2. I will open my mouth in a parable; I will utter dark sayings from of old time: 3. What we have heard and known, and our fathers have related to us. 4. We will not conceal from their children in the generation to come, recounting the praises of Jehovah, and his power, and the wonderful works which he has done. 5. He established a testimony in Jacob, and appointed a law in Israel: for he commanded our fathers to make them known to their children: 6. That the generation to come might know them, and that the children to be born should arise and declare them to their children.

1. Give ear, O my people! to my law. From the close of the psalm, it may with probability be conjectured, that it was written long after the death of David; for there we have celebrated the kingdom erected by God in the family of David. There also the tribe of Ephraim, which is said to have been rejected, is contrasted with, and set in opposition to, the house of David. From this it is evident, that the ten tribes were at that time in a state of separation from the rest of the chosen people; for there must be some good reason why the kingdom of Ephraim is branded with a mark of dishonor as being illegitimate and bastard. Calmet refers the composition of this psalm to the days of Asa, who, aided by the Syrians, obtained a signal victory over the Israelites, and brought back to the pure worship of God many out of the tribes of Ephraim, Manasseh, and Simeon. See 2 Chronicles 15 and 16. Schnurrer supposes, that the special purpose for which it was composed was, to celebrate a decisive victory which had been gained over the kingdom of Ephraim or Israel by Abijah, the king of Judah during the reign of Jeroboam. Walford thinks this opinion highly probable. “There is,” say’s he, “an eulogy passed upon David at the conclusion of the psalm, which makes it likely that the author of it wished to conciliate the favor of the whole people towards David’s successors, from whom Jeroboam had revolted: and in verse 9th, there is a reference to Ephraim which affords some degree of evidence in support of Schnurrer’s hypothesis. Whatever may be thought of this hypothesis, we cannot hesitate to admit that the psalm itself is clear, pungent, and persuasive, and must have been felt to be so by the persons for whose use it was written.”

Whoever was the inspired writer of this psalm, he does not introduce God speaking as is thought by some, but he himself addresses the Jews in the character of a teacher. It is no objection to this that he calls the people his people, and the law his law; it being no uncommon thing for the prophets to borrow the name of Him by whom they were sent, that their doctrine might have the greater authority. And, indeed, the truth which has been committed to their trust may, with propriety, be called theirs. Thus Paul, in Romans 2:16, glories in the gospel as his gospel, an expression not to be understood as implying that it was a system which owed its origin to him, but that he was a preacher and a witness of it. I am somewhat doubtful whether interpreters are strictly correct in translating the word תורה, torah, by law. We have seen that Calvin, on the margin of the French version, reads instruction, and this reading is adopted by Street, Fry, Morison, and Walford. The meaning of it seems to be somewhat more general, as appears from the following clause, where the Psalmist uses the phrase, the words of my mouth, in the same sense. If we consider with what inattention even those who make great professions of being the disciples of God listen to his voice, we will admit that the prophet had good reason for introducing his lessons of instruction by a solemn call of attention. He does not, it is true, address the unteachable and obstinate, who frowardly refuse to submit themselves to the word of God; but as even true believers themselves are generally too backward to receive instruction, this exhortation, so far from being superfluous, was highly necessary to stir up the sluggish and inactive among them.

To secure for himself the greater attention, he declares it to be his purpose to discuss subjects of a great, high, and difficult character. The word משל, mashal, which I have translated a parable, denotes grave and striking sentences, such as adages, or proverbs, and apophthegms. See volume 2, page 238, note 2. As then the matter itself of which we treat, if it is weighty and important, awakens the minds of men, the inspired penman affirms that it is his purpose to utter only striking sentences and notable sayings. The word חידות, chidoth, which, following others, I have rendered enigmas, is here used, not so much for dark sentences, as for sayings which are pointed and worthy of special notice. Walford translates חידות, chidoth, “all impressive record.” His version of the first and second verses is,

“Hear, O my people! my instruction: Incline your ears to the words of my mouth. I will open my mouth with an instructive speech, I will utter an impressive record of ancient times.”

“The words law, parable, and dark sayings,” he observes, “which are found in the English translation of verses 1st and 2d, are not appropriate to the recitals which are contained in the psalm. They are here altered for others, which are in agreement with the subjects which follow, and may be supported by the usage of the original words which are employed.” Similar is Street’s note on this place. He translates חידות, chidoth, “pointed truths,” and objects to its being translated dark sayings “There is nothing obscure in the psalm,” says he, “it contains instructive historical truth, but no enigma. Therefore, the rendering of the English Bible, dark sayings, does not seem to be right. The Septuagint renders the word διηγημα, Ezekiel 17:2, and that rendering would suit this place better than προθληματα I have endeavored to express the relation of the word to חדד, acutum est.” See volume 2 of this work, page 238, note 3. But as Dimock observes, “The several transactions of the Mosaical covenant hereafter recited, might be well called parables and dark speeches, or, as Arabic, mysteries, considered as types or figures of the Christian; and viewed in this light, afford ample matter of contemplation, serving not only as a schoolmaster to bring us unto Christ, but to keep us steadfast in faith and obedience to David our king.” He does not mean to wrap up his song in ambiguous language, but clearly and distinctly to dwell both upon the benefits of God and the ingratitude of the people. Only, as I have said, his design is to stimulate his readers to weigh and consider more attentively the subject propounded. This passage is quoted by Matthew, (Matthew 13:35,) and applied to the person of Christ, when he held the minds of the people in suspense by parables which they could not understand. Christ’s object in doing so, was to prove that he was a distinguished prophet of God, and that thus he might be received with the greater reverence. Since he then resembled a prophet because he preached sublime mysteries in a style of language above the common kind, that which the sacred writer here affirms concerning himself, is with propriety transferred to him. If in this psalm there shines forth such a majesty as may justly stir up and inflame the readers with a desire to learn, we gather from it with what earnest attention it becomes us to receive the gospel, in which Christ opens and displays to us the treasures of his celestial wisdom.

PSALM 78

Psa 78:1-72. This Psalm appears to have been occasioned by the removal of the sanctuary from Shiloh in the tribe of Ephraim to Zion in the tribe of Judah, and the coincident transfer of pre-eminence in Israel from the former to the latter tribe, as clearly evinced by David's settlement as the head of the Church and nation. Though this was the execution of God's purpose, the writer here shows that it also proceeded from the divine judgment on Ephraim, under whose leadership the people had manifested the same sinful and rebellious character which had distinguished their ancestors in Egypt.

1. my people ... my law--the language of a religious teacher (Psa 78:2; La 3:14; Ro 2:16, 27; compare Psa 49:4). The history which follows was a "dark saying," or riddle, if left unexplained, and its right apprehension required wisdom and attention.

3-8. This history had been handed down (Ex 12:14; De 6:20) for God's honor, and that the principles of His law might be known and observed by posterity. This important sentiment is reiterated in (Psa 78:7, 8) negative form.

9-11. The privileges of the first-born which belonged to Joseph (1Ch 5:1, 2) were assigned to Ephraim by Jacob (Ge 48:1). The supremacy of the tribe thus intimated was recognized by its position (in the marching of the nation to Canaan) next to the ark (Nu 2:18-24), by the selection of the first permanent locality for the ark within its borders at Shiloh, and by the extensive and fertile province given for its possession. Traces of this prominence remained after the schism under Rehoboam, in the use, by later writers, of Ephraim for Israel (compare Ho 5:3-14; 11:3-12). Though a strong, well-armed tribe, and, from an early period, emulous and haughty (compare Jos 17:14; Jud 8:1-3; 2Sa 19:41), it appears, in this place, that it had rather led the rest in cowardice than courage; and had incurred God's displeasure, because, diffident of His promise, though often heretofore fulfilled, it had failed as a leader to carry out the terms of the covenant, by not driving out the heathen (Ex 23:24; De 31:16; 2Ki 17:15).

12-14. A record of God's dealings and the sins of the people is now made. The writer gives the history from the exode to the retreat from Kadesh; then contrasts their sins with their reasons for confidence, shown by a detail of God's dealings in Egypt, and presents a summary of the subsequent history to David's time.

Zoan--for Egypt, as its ancient capital (Nu 13:22; Is 19:11).

15-16. There were two similar miracles (Ex 17:6; Nu 20:11).

great depths--and--rivers--denote abundance.

17-20. yet more--literally, "added to sin," instead of being led to repentance (Ro 2:4).

21. fire--the effect of the "anger" (Nu 11:1).

22. (Compare He 8:8, 9).

23-29. (Compare Ex 16:11-15; Nu 11:4-9).

30-31. not estranged ... lust--or, "desire"--that is, were indulging it.

33-39. Though there were partial reformations after chastisement, and God, in pity, withdrew His hand for a time, yet their general conduct was rebellious, and He was thus provoked to waste and destroy them, by long and fruitless wandering in the desert.

40-41. There were ten temptations (Nu 14:22).

43. wrought--set or held forth.

45. The dog-fly or the mosquito.

46. caterpillar--the Hebrew name, from its voracity, and that of--

locust--from its multitude.

47-48. The additional effects of the storm here mentioned (compare Ex 9:23-34) are consistent with Moses' account.

49. evil angels--or, "angels of evil"--many were perhaps employed, and other evils inflicted.

50-51. made a way--removed obstacles, gave it full scope.

52-54. made his ... forth--or, brought them by periodical journeys (compare Ex 15:1).

55. by line--or, the portion thus measured.

divided them--that is, the heathen, put for their possessions, so tents--that is, of the heathen (compare De 6:11).

56-57. a deceitful bow--which turns back, and so fails to project the arrow (2Sa 1:22; Ho 7:16). They relapsed.

58. Idolatry resulted from sparing the heathen (compare Psa 78:9-11).

59-60. heard--perceived (Ge 11:7).

abhorred--but not utterly.

61. his strength--the ark, as symbolical of it (Psa 96:6).

62. gave--or, "shut up."

his people--(Psa 78:48; 1Sa 4:10-17).

63. fire--either figure of the slaughter (1Sa 4:10), or a literal burning by the heathen.

given to marriage--literally, "praised"--that is, as brides.

64. (Compare 1Sa 4:17); and there were, doubtless, others.

made no lamentation--either because stupefied by grief, or hindered by the enemy.

65. (Compare Psa 22:16; Is 42:13).

66. And he smote ... part--or, "struck His enemies' back." The Philistines never regained their position after their defeats by David.

67-68. tabernacle of Joseph--or, "home," or, "tribe," to which--

tribe of Ephraim--is parallel (compare Re 7:8). Its pre-eminence was, like Saul's, only permitted. Judah had been the choice (Ge 49:10).

69. Exalted as--

high palaces--or, "mountains," and abiding as--the earth.

70-72. God's sovereignty was illustrated in this choice. The contrast is striking--humility and exaltation--and the correspondence is beautiful.

Give ear, O my people - This is the exordium of this very pathetic and instructive discourse.

In a parable - Or, I will give you instruction by numerous examples; see Psa 49:1-4 (note), which bears a great similarity to this; and see the notes there. The term parable, in its various acceptations, has already been sufficiently explained; but משל mashal may here mean example, as opposed to תורה torah, law or precept, Psa 49:1.

Which we have heard and known - We have heard the law, and known the facts.

We will not hide them - In those ancient times there was very little reading, because books were exceedingly scarce; tradition was therefore the only, or nearly the only, means of preserving the memory of past events. They were handed down from father to son by parables or pithy sayings and by chronological poems. This very Psalm is of this kind, and must have been very useful to the Israelites, as giving instructions concerning their ancient history, and recounting the wonderful deeds of the Almighty in their behalf.

A testimony in Jocob - This may signify the various ordinances, rites, and ceremonies prescribed by the law; and the word law may mean the moral law, or system of religious instruction, teaching them their duty to God, to their neighbor, and to themselves. These were commanded to the fathers - the patriarchs and primitive Hebrews, that they should make them known to their children, who should make them known to the generation that was to come, whose children should also be instructed that they might declare them to their children; to the end that their hope might be in God, that they might not forget his works, and might keep his commandments: that they might not be as their fathers, but have their heart right and their spirit steadfast with God, Psa 78:6-8. Five generations appear to be mentioned above: 1. Fathers; 2. Their children; 3. The generation to come; 4. And their children; 5. And their children. They were never to lose sight of their history throughout all their generations. Some think the testimony here may mean the tabernacle.

The children of Ephraim - turned back - This refers to some defeat of the Ephraimites; and some think to that by the men of Gath, mentioned 1Chr 7:21. R. D. Kimchi says this defeat of the Ephraimites was in the desert; and although the story be not mentioned in the law, yet it is written in the Books of the Chronicles, where we read, on the occasion of "Zabad the Ephraimite, and Shuthelah, etc., whom the men of Gath, who were born in the land, slew; and Ephraim their father mourned many days, and his brethren came to comfort him," 1Chr 7:20-22 : but to what defeat of the Ephraimites this refers is not certainly known; probably the Israelites after the division of the two kingdoms are intended.

They kept not the covenant; of God - They abandoned his worship, both moral and ritual. Thev acted like the Ephraimites in the above case, who threw down their bows and arrows, and ran away.

The field of Zoan - "In campo Taneos," Vugate. Tanis was the capital of Pharaoh, where Moses wrought so many miracles. It was situated in the Delta, on one of the most easterly branches of the Nile. It was afterwards called Thanis; and from it the district was called the Thanitic Canton. See Calmet. Dr. Shaw thinks Zoan was intended to signify Egypt in general.

He divided the sea, and caused them to pass through - The reader is requested to consult the notes on the parallel passages marked in the margin on this verse and Psa 78:14-17, etc., where all these miracles are largely explained.

By asking meat for their lust - לנפשם lenaphsham, "for their souls," i.e., for their lives; for they said in their hearts that the light bread, the manna, was not sufficient to sustain their natural force, and preserve their lives. It seems, however, from the expression, that they were wholly carnal; that they had no spirituality of mind; they were earthly, animal, and devilish.

They believed not in God - After all the miracles they had seen, they were not convinced that there was a Supreme Being! and, consequently, they did not trust in his salvation - did not expect the glorious rest which he had promised them. Their descendants in the present day are precisely in this state. Multitudes of them disbelieve the Divine origin of their law, and have given up all hopes of a Messiah.

The corn of heaven - The manna. It fell about their camp in the form of seeds; and as it appeared to come down from the clouds, it was not improperly termed heavenly corn, or heavenly grain, דגן שמים degan shamayim. The word shamayim is frequently taken to express the atmosphere.

Man did eat angels' food - לחם אבירים אכל איש lechem abbirim achal ish, "Man did eat the bread of the mighty ones;" or, each person ate, etc. They ate such bread as could only be expected at the tables of the rich and great, the best, the most delicate food. How little did this gross people know of the sublime excellence of that which they called light bread, and which they said their soul loathed; Num 21:5! It was a type of Jesus Christ for so says St. Paul: "They all ate the same spiritual meat, and drank the same spiritual drink," etc., 1Cor 10:3, 1Cor 10:4. And our Lord calls himself "the bread that came down from heaven, that giveth life unto the world," Joh 6:31-35 : but a Jew sees nothing but with the eyes of flesh. It is true their doctors or rabbins are full of allegories, mysteries, and conceits; but they are, in general, such as would disgrace the Cabinet des Fees, and would not be tolerated in the nursery. O, how thick a veil hangs over their gross and hardened hearts.

He caused an east wind to blow - See the note on Num 11:31.

For all this they sinned still - How astonishing is this! They were neither drawn by mercies, nor awed by judgments! But we shall cease to wonder at this, if we have a thorough acquaintance with our own hearts.

Their days did he consume in vanity - By causing them to wander forty years in the wilderness, vainly expecting an end to their labor, and the enjoyment of the promised rest, which, by their rebellions, they had forfeited.

When he slew them - While his judgments were upon them, then they began to humble themselves, and deprecate his wrath. When they saw some fall, the rest began to tremble.

That God was their rock - They recollected in their affliction that Jehovah was their Creator, and their Father; the Rock, the Source, not only of their being, but of all their blessings; or, that he was their sole Protector.

And the high God their Redeemer - ואל עליון גאלם veel elyon goalam, "And the strong God the Most High, their kinsman." That one who possessed the right of redemption; the nearest akin to him who had forfeited his inheritance; so the word originally means, and hence it is often used for a redeemer. The Hebrew word גאל goel answers to the Greek σωτηρ, a savior; and is given to the Lord Jesus Christ, the strong God, the Most High, the Redeemer of a lost world. After this verse there is the following Masoretic note: חצי הספר chatsi hassepher, "The middle of the book." And thus the reader has arrived at the middle of the Psalter, a book for excellence unparalleled.

Nevertheless they did flatter him with their mouth - What idea could such people have of God, whom they supposed they could thus deceive? They promised well, they called him their God, and their fathers' God; and told him how good, and kind, and merciful he had been to them. Thus, their mouth flattered him. And they said that, whatever the Lord their God commanded them to do, they would perform.

And they lied unto him - I think the Vulgate gives the true sense of the Hebrew: Dilexerunt eum in ore suo; et lingua sua mentiti Bunt ei, - "They loved him with their mouth; and they lied unto him with their tongue." "That is," says the old Psalter, "thai sayde thai lufed God, bot thai lighed, als thair dedes schewes; for thai do noght als thai hight; for when God ceses to make men rad; than cese thai to do wele."

Their heart was not right - When the heart is wrong, the life is wrong; and because their heart was not right with God, therefore they were not faithful in his covenant.

But he, being full of compassion - Feeling for them as a father for his children.

Forgave their iniquity - יחפר yechapper, made an atonement for their iniquity.

And did not stir up all his wrath - Though they often grieved his Spirit, and rebelled against him, yet he seldom punished them; and when he did chastise them, it was as a tender and merciful Father. He did not stir up all his wrath - the punishment was much less than the iniquity deserved.

He remembered that they were but flesh - Weak mortals. He took their feeble perishing state always into consideration, and knew how much they needed the whole of their state of probation; and therefore he bore with them to the uttermost. How merciful is God!

A wind that passeth away, and cometh not again - I believe this to be a bad translation and may be productive of error; as if when a man dies his being were ended, and death were an eternal sleep. The original is, רוח הולך ולא ישוב ruach holech velo yashub: and the translation should be, "The spirit goeth away, and it doth not return." The present life is the state of probation; when therefore the flesh - the body, fails, the spirit goeth away into the eternal world, and returneth not hither again. Now God, being full of compassion, spared them, that their salvation might be accomplished before they went into that state where there is no change; where the pure are pure still, and the defiled are defiled still. All the Versions are right; but the polyglot translator of the Syriac, rocho, has falsely put ventus, wind, instead of spiritus, soul or spirit. The Arabic takes away all ambiguity: "He remembered that they were flesh; and a spirit which, when it departs, does not again return." The human being is composed of flesh and spirit, or body and soul; these are easily separated, and, when separated, the body turns to dust, and the spirit returns no more to animate it in a state of probation. Homer has a saying very like that of the psalmist: - Ανδρος δε ψυχη παλιν ελθειν ουτε ληἱστη, Ουθ' ἑλετη, επει αρ κεν αμειψεται ἑρκος οδοντων.

IL. ix., ver., 408. "But the soul of man returns no more; nor can it be acquired nor caught after it has passed over the barrier of the teeth."

Pope has scarcely given the passage its genuine meaning: - "But from our lips the vital spirit fled

Returns no more to wake the silent dead."

And the Ossian-like version of Macpherson is but little better: "But the life of man returns no more; nor acquired nor regained is the soul which once takes its flight on the wind." What has the wind to do with the ἑρκος οδοντων of the Greek poet?

Several similar sayings may be found among the Greek poets; but they all suppose the materiality of the soul.

Limited the Holy One of Israel - The Chaldee translates, "And the Holy One of Israel they signed with a sign." The Hebrew word התוו hithvu is supposed to come from the root תוה tavah, which signifies to mark; and hence the letter ת tau, which in the ancient Hebrew character had the form of a cross X, had its name probably because it was used as a mark. Mr. Bate observes that in hithpael it signifies to challenge or accuse; as one who gives his quark or pledge upon a trial, and causes his adversary to do the same. Here it most obviously means an insult offered to God.

Turned their rivers into blood - See on Exo 7:20 (note).

He sent - flies - and frogs - See on Exo 8:6 (note), and Exo 8:24 (note).

The caterpillar and - the locust - See on Exo 10:13 (note).

He destroyed their vines with hail - Though the vine was never plentiful in Egypt, yet they have some; and the wine made in that country is among the most delicious. The leaf of the vine is often used by the Egyptians of the present day for wrapping up their mince-meat, which they lay leaf upon leaf, season it after their fashion, and so cook it, making it a most exquisite sort of food, according to Mr. Maillet.

And their sycamore-trees - This tree was very useful to the ancient Egyptians, as all their coffins are made of this wood; and to the modern, as their barques are made of it. Besides, it produces a kind of fig, on which the common people in general live; and Mr. Norden observes that "they think themselves well regaled when they have a piece of bread, a couple of sycamore figs, and a pitcher of water from the Nile." The loss therefore of their vines and sycamore-trees must have been very distressing to the Egyptians.

He gave up their cattle - See on Exo 9:23 (note).

By sending evil angels - This is the first mention we have of evil angels. There is no mention of them in the account we have of the plagues of Egypt in the Book of Exodus, and what they were we cannot tell: but by what the psalmist says here of their operations, they were the sorest plague that God had sent; they were marks or the fierceness of his anger, wrath, indignation, and trouble. Some think the destroying angel that slew all the first-born is what is here intended; but this is distinctly mentioned in Psa 78:61. An angel or messenger may be either animate or inanimate; a disembodied spirit or human being; any thing or being that is an instrument sent of God for the punishment or support of mankind.

The border of his sanctuary - קדשו kodsho, "of his holy place," that is, the land of Canaan, called afterwards the mountain which his right hand had purchased; because it was a mountainous country, widely differing from Egypt, which was a long, continued, and almost perfect level.

They were turned aside like a deceitful bow - The eastern bow, which when at rest is in the form of a [curved figure], must be recurved, or turned the contrary way, in order to be what is called bent and strung. If a person who is unskilful or weak attempt to recurve and string one of these bows, if he take not great heed it will spring back and regain its quiescent position, and perhaps break his arm. And sometimes I have known it, when bent, to start aside, and regain its quiescent position, to my no small danger, and in one or two cases to my injury. This image is frequently used in the sacred writings; but no person has understood it, not being acquainted with the eastern bow [curved figure], which must be recurved, or bent the contrary way, [figure] in order to be proper for use. If not well made, they will fly back in discharging the arrow. It is said of the bow of Jonathan, it turned not back, 2Sam 1:22, לא נשוג אחור lo nasog achor, "did not twist itself backward." It was a good bow, one on which he could depend. Hosea, Hos 7:16, compares the unfaithful Israelites to a deceitful bow; one that, when bent, would suddenly start aside and recover its former position. We may find the same passage in Jer 9:3. And this is precisely the kind of bow mentioned by Homer, Odyss. xxi., which none of Penelope's suitors could bend, called καμπυλα τοξα and αγκυλα τοξα, the crooked bow in the state of rest; but τοξον παλιντονον, the recurred bow when prepared for use. And of this trial of strength and skill in the bending of the bow of Ulysses, none of the critics and commentators have been able to make any thing, because they knew not the instrument in question. On the τοξου θησις of Homer, I have written a dissertation elsewhere. The image is very correct; these Israelites, when brought out of their natural bent, soon recoiled, and relapsed into their former state.

He forsook the tabernacle of Shiloh - The Lord, offended with the people, and principally with the priests, who had profaned his holy worship, gave up his ark into the hands of the Philistines. And so true it is that he forsook the tabernacle of Shiloh, that he never returned to it again. See 1Sam 6:1; 2 Samuel 6; 1Kgs 8:1; where the several removals of the ark are spoken of, and which explain the remaining part of this Psalm. Because God suffered the Philistines to take the ark, it is said, Psa 78:61 : "He delivered his strength into captivity, and his glory into the enemy's hand;" and Psa 78:67, that "he refused the tabernacle of Joseph, and chose not the tribe of Ephraim;" for Shiloh was in the tribe of Ephraim the son of Joseph; and God did not suffer his ark to return thither, but to go to Kirjath-jearim, which was in the tribe of Benjamin, from thence to the house of Obed-edom: and so to Zion in the tribe of Judah, as it follows, Psa 78:68.

The tabernacle which Moses had constructed in the wilderness remained at Shiloh even after the ark was taken by the Philistines and afterwards sent to Kirjath-jearim. From Shiloh it was transported to Nob; afterwards to Gibeon, apparently under the reign of Saul; and it was there at the commencement of Solomon's reign, for this prince went thither to offer sacrifices, 1Kgs 3:4. From the time in which the temple was built, we know not what became of the tabernacle of Moses: it was probably laid up in some of the chambers of the temple. See Calmet.

Their maidens were not given to marriage - הוללו hullalu, were not celebrated with marriage songs. It is considered a calamity in the east if a maiden arrives at the age of twelve years without being sought or given in marriage.

Their priests fell by the sword - Hophni and Phinehas, who were slain in that unfortunate battle against the Philistines in which the ark of the Lord was taken, 1Sam 4:11.

A Chaldee Targum on this passage says, "In the time in which the ark of the Lord was taken by the Philistines, Hophni and Phinehas, the two priests, fell by the sword at Shiloh; and when the news was brought, their wives made no lamentation, for they both died the same day."

Then the Lord awaked - He seemed as if he had totally disregarded what was done to his people, and the reproach that seemed to fall on himself and his worship by the capture of the ark.

Like a mighty man - כגבור kegibbor, like a hero that shouteth by reason of wine. One who, going forth to meet his enemy, having taken a sufficiency of wine to refresh himself, and become a proper stimulus to his animal spirits shouts - gives the war-signal for the onset; impatient to meet the foe, and sure of victory. The idea is not taken from the case of a drunken man. A person in such a state would be very unfit to meet his enemy, and could have little prospect of conquest.

He smote his enemies in the hinder part - This refers to the hemorrhoids with which he afflicted the Philistines. See the note on 1Sam 5:6-10 (note).

He refused the tabernacle of Joseph - See the note on Psa 78:60 (note).

He built his sanctuary like high palaces - כמו רמים kemo ramim, which several of the Versions understand of the monoceros or rhinoceros. The temple of God at Jerusalem was the only one in the land, and stood as prominent on Mount Zion as the horn of the unicorn or rhinoceros does upon his snout. And there he established his ark, to go no more out as long as the temple should last. Before this time it was frequently in a migratory state, not only in the wilderness, but afterwards in the promised land. See the notes on Psa 78:60 (note).

He chose David - See the account 1Sam 16:11 (note), etc.

From following the ewes - Instances of this kind are not unfrequent in the ancient Greek and Roman history. Croesus said that Gypes, who was the first of his race, was a slave, and rose to sovereignty, succeeding his predecessor, of whose sheep he had been the pastor.

So he fed them - Here David is mentioned as having terminated his reign. He had fed the people, according to the integrity of his heart, for that was ever disposed to do the will of God in the administration of the kingdom: and his hand being skillful in war, he always led them out to victory against their enemies.

My law - The doctrine which I am about to deliver.

Parable - Weighty sentences. Dark sayings - Not that the words are hard to be understood, but the things, God's transcendent goodness, their unparallel'd ingratitude; and their stupid ignorance and insensibleness, under such excellent teachings of God's word and works, are prodigious and hard to be believed. Of old - Of things done in ancient times.

Established - This is justly put in first place, as the chief of all his mercies. A testimony - His law, called a testimony, because it is a witness between God and men, declaring the duties which God expects from man, and the blessings which man may expect from God.

Ephraim - That Ephraim is here put for all Israel seems evident from the following verses, wherein the sins, upon which this overthrow is charged, are manifestly the sins of all the children of Israel, and they who are here called Ephraim are called Jacob and Israel, ver.21, and this passage may refer to that dreadful overthrow related, 1Sam 4:10,11, which is particularly named, because as the ark, so the flight was in that tribe. And the psalmist having related this amazing providence, falls into a large discourse of the causes of it, namely, the manifold sins of that and the former generations, which having prosecuted from hence to ver.60, he there returns to this history, and relates the sad consequence of that disaster, the captivity of the ark, and God's forsaking of Shiloh and Ephraim, and removing thence to the tribe of Judah and mount Zion. Bows - These are put for all arms.

Field - In the territory. Zoan - An ancient and eminent city of Egypt.

Wilderness - In Rephidim, and again in Kadesh.

Streams - Which miraculously followed them in all their travels, even to the borders of Canaan.

Wilderness - Where they had such singular obligations to obedience. This was a great aggravation of their sins.

Tempted - Desired a proof of God's power. Lust - Not for their necessary subsistence, but out of an inordinate and luxurious appetite.

Trusted not - That he both could, and would save them from the famine which they feared.

Heaven - Which he compares to a store - house, whereof God shuts or opens the doors, as he sees fit.

Angels food - Manna, so called, because it was made by the ministry of angels.

South wind - First an eastern, and afterwards a southern wind.

Fowl - But God took away from them the use of their wings, and made them to fall into the hands of the Israelites.

Mightiest - The most healthy and strong, who probably were most desirous of this food, and fed most eagerly upon it.

Vanity - In tedious and fruitless marches hither and thither. Trouble - In manifold diseases, dangers, and perplexities.

Returned - From their idols. Enquired - Speedily sought to God for ease and safety.

Redeemer - That God alone had preserved them in all their former exigencies, and that he only could help them.

Lied - They made but false protestations of their sincere resolutions of future obedience.

Hand - The glorious works of his hand. Enemy - That remarkable day, in which God delivered them from their greatest enemy, Pharaoh.

Flies - These flies were doubtless extraordinary in their nature, and hurtful qualities. And the like is to be thought concerning the frogs.

Labour - The herbs which were come up by their care and labour.

Sycamore - trees - Under these and the vines, all other trees are comprehended. This hail and frost destroyed the fruit of the trees, and sometimes the trees themselves.

Evil angels - Whom God employed in producing these plagues.

Ham - Of the Egyptians, the posterity of Ham, the cursed children of a cursed parent.

Holy place - The land of Canaan, separated by God from all other lands. Mountain - The mountainous country of Canaan; the word mountain is often used in scripture for a mountainous country.

Deceitful bow - Which either breaks when it is drawn, or shoots awry, and frustrates the archer's expectation.

Heard - Perceived or understood, it is spoken of God after the manner of men.

Shiloh - Which was placed in Shiloh. Among men - Whereby he insinuates both God's wonderful condescension, and their stupendous folly in despising so glorious a privilege.

His strength - The ark, called God's strength, 1Chron 16:11, because it was the sign and pledge of his strength put forth on his people's behalf. Glory - So the ark is called, as being the monument and seat of God's glorious presence. Enemies - The Philistines.

Priests - Hophni and Phinehas. No lamentation - No funeral solemnities; either because they were prevented by their own death, as the wife of Phinehas was, or disturbed by the invasion of the enemy.

Smote - Them with the piles. Reproach - He caused them to perpetuate their own reproach by sending back the ark of God with their golden emrods, the lasting monuments of their shame.

Refused - He would not have his ark to abide any longer in the tabernacle of Shiloh, which was in the tribe of Joseph or Ephraim.

Chose - For the seat of the ark and of God's worship.

Sanctuary - The temple of Solomon. Palaces - Magnificent and gloriously. Established - Not now to be moved from place to place, as the tabernacle was, but as a fixed place for the ark's perpetual residence.

1 GIve ear, O my people , to my law : incline your ears to the words of my mouth.

If Asaph was the Composer of this Psalm, he might well call the Israelites his People, not onely as he was their Prophet and Teacher, but also; because they were of the same Country and Parentage with him, upon which Account this very Phrase of my People is used of them, not onely by Queen Esther, Esth. 7. 3, 4. but also by the Sbunatimish Woman, 2 Kings 4. 13.

(i. e.) The doctrine which I am about to deliver to you, concerning your Duty, and the Danger of neglecting it.

2 I will open my mouth in a parable : I will utter dark sayings of old :

Speak to you with all Freedom and Plainness.

Uttering divers grave and weighty Sentences (for such are oft called Parables in Scripture) or passages of great moment for your Instruction and advantage.

So he calls the following passages, not because the Words and Sentences are in themselves hard to be undestood, for they are generally Historical and easie, but because the things contained in them, concerning God's Transscendant Goodness to an unworthy People, and their unparallel'd ingratitude, for and abuse of such eminent Favours; and their stupid Ignorance and insensibleness, under such excellent and constant Teachings of God's Word and Works, are indeed prodigious and hard to be believed.

Of things done in Antient times, and in a great measure worn out of mens Minds.

Marginal references: [illegible: 1 span].

4 We will not hide them from their children, shewing to the generation to come, the praises of the LORD; and his strength, and his wonderful works that he hath done.

(i. e.) His glorious and Praise-worthy Actions, as the following Words explain it.

5 For he established a testimony in Jacob , and appointed a law in Israel; which he commanded our fathers that they should make them known to their children .

This is justly put in the first place, as the chief of all the following Mercies, and the Foundation both of their Temporal, and of their eternal Felicity.

(i. e.) His Law, as it is called in the next Clause; which is very oft called a Testimony, because it is a Witness between God and Men, declaring both the Duties which God expects from Man, and the Promises and Blessings, which Man in the performance of his Duty may expect from God.

Peculiarly: for no other Nation enjoyed this Priviledge, as is more fully expressed, Psal. 147. 19, 20.

Which Testimony or Law God revealed to them, not for their own private use, but for the Benefit of all their Posterity, whom their Parents were obliged to Teach, Deut. 6. 7. and all their Children to hear and read, and study. By which we may see how contrary to the mind of God, that foolish and wicked assertion is, that Ignorance is the Mother of Devotion.

Marginal references: Deut. [illegible: 1+ letters]. 9. & 6. 7▪ & 11. 19.

7 That they might set their hope in God , and not forget the works of God, but keep his commandments.

That by the Consideration of God's gracious Promises, and wonderful Works wrought by God for his People, they might be incouraged to trust in him.

8 And might not be as their fathers, a stubborn and rebellious generation; a generation that set not their heart aright , and whose spirit was not stedfast with God .

Who, though they outwardly, and seemingly complyed with the forms of Worship which God had prescribed, yet did not direct, or prepare their Hearts, to the Obedience and Service of God.

Who quickly discovered their Hypocrisie, by their Apostacy from God, and from the Religion which they had professed.

Marginal references: Ex. 32. 9. & 33. 3. & 34. 9. Deut. 9. 6, 13. & 31. 27.; Heb. That prepared not their Heart.

9 The children of Ephraim being armed and carrying bows , turned back in the day of battel .

This passage concerns; Either, 1: The Tribe of Ephraim, and some exploit of theirs, wherein they met with this Disaster; whether it were that mentioned, 1 Chron. 7. 21. or some other not particularly related in any other place of Scripture. For we must not think that all the Actions and Events of the several Tribes are recorded in Scripture, but onely some of the most memorable ones. Or, 2. The ten Tribes, who are very frequently called Ephraim, because that Tribe was the chief of them, and the seat of the kingdom. And so this is referred by some to the Captivity of the ten Tribes, 2 Kings 17. Although the Historical references of this Psalm, seem not to go beyond David's time. Or rather, 3. All the Tribes and People of Israel, who are sometimes designed by the Name of Ephraim, as Ier. 31: 9. 18. 20. Zech. 10. 7. as well they might be, because of the Eminency of this Tribe, out of which came Ioshua their first Governour in Canaan, and in which the Ark of God continued for a long time, and whose People were both most numerous, and most valiant, and therefore they are fidy named for all to shew that this slaughter was not made amongst them for any defect of power or courage in them, but merely from God's just judgment upon them for their sins here following. And that Ephraim is here put for all Israel seems to be evident from the following Verses, wherein the sins, upon which this overthrow is charged, are manifestly the sins of all the children of Israel, and they who are here called Ephraim are called Iacob and Israel, vers. 21. And so this passage is by divers Learned Interpreters referred unto that dreadful overthrow related 1 Sam. 4. Wherein they did not stand to fight, but turned their backs and fled, as is there expressed, which though it reached all Israel, yet Ephraim is particularly named, because as the Ark so the Fight was in that Tribe; and therefore it may be presumed that the Ephraimites were a very considerable part of that Israelitish Army. And the Psalmist having related this amazing providence and judgment of God upon his own people, he falls into a large Discourse of the causes of it, to wit, the great and manisold and continual sins of that and the former Generations, which having prosecuted from hence to Verse 60, he there returns to this History, and relates the sad consequences of that disaster, to wit, the captivity of the Ark, and God's forsaking of Shiloh and Ephraim, and removing thence to the Tribe of Iudah and Mount Zion, the reason of which change of place he designed to give in the relation of this passage.

Which includes Arrows, and these being then the chiefest and most common Weapons are put for all other Arms.

This passage concerns; Either, 1: The Tribe of Ephraim, and some exploit of theirs, wherein they met with this Disaster; whether it were that mentioned, 1 Chron. 7. 21. or some other not particularly related in any other place of Scripture. For we must not think that all the Actions and Events of the several Tribes are recorded in Scripture, but onely some of the most memorable ones. Or, 2. The ten Tribes, who are very frequently called Ephraim, because that Tribe was the chief of them, and the seat of the kingdom. And so this is referred by some to the Captivity of the ten Tribes, 2 Kings 17. Although the Historical references of this Psalm, seem not to go beyond David's time. Or rather, 3. All the Tribes and People of Israel, who are sometimes designed by the Name of Ephraim, as Ier. 31: 9. 18. 20. Zech. 10. 7. as well they might be, because of the Eminency of this Tribe, out of which came Ioshua their first Governour in Canaan, and in which the Ark of God continued for a long time, and whose People were both most numerous, and most valiant, and therefore they are fidy named for all to shew that this slaughter was not made amongst them for any defect of power or courage in them, but merely from God's just judgment upon them for their sins here following. And that Ephraim is here put for all Israel seems to be evident from the following Verses, wherein the sins, upon which this overthrow is charged, are manifestly the sins of all the children of Israel, and they who are here called Ephraim are called Iacob and Israel, vers. 21. And so this passage is by divers Learned Interpreters referred unto that dreadful overthrow related 1 Sam. 4. Wherein they did not stand to fight, but turned their backs and fled, as is there expressed, which though it reached all Israel, yet Ephraim is particularly named, because as the Ark so the Fight was in that Tribe; and therefore it may be presumed that the Ephraimites were a very considerable part of that Israelitish Army. And the Psalmist having related this amazing providence and judgment of God upon his own people, he falls into a large Discourse of the causes of it, to wit, the great and manisold and continual sins of that and the former Generations, which having prosecuted from hence to Verse 60, he there returns to this History, and relates the sad consequences of that disaster, to wit, the captivity of the Ark, and God's forsaking of Shiloh and Ephraim, and removing thence to the Tribe of Iudah and Mount Zion, the reason of which change of place he designed to give in the relation of this passage.

Marginal references: Am. 2. 1[illegible: 1+ letters].; Heb. Throwing forth.

10. They kept not the covenant of God▪ and refused to walk in his law .

Their disobedience was accompanied with obstinacy and contempt of God's Laws.

11 And forgate his works, and his wonders that he had shewed them.

Not historically, but practically. They did not so remember them as to love and serve and trust that God of whose infinite power and goodness they had such ample experience. Words of knowledge, such as knowing, remembring, &c. in Scripture used frequently comprehend affection and practice, as hath been oft observed.

12 Marvellous things did he in the sight of their Fathers, in the land of Egypt, in the field of Zoan .

(i. e.) In the Territory or Jurisdiction, not excluding City it self. In the like sence we read of the field of Edom, and of Moab, Gen. 32. 3. & 36. 35. Numb. 21. 20.

An ancient and eminent and the Royal City of Egypt. See Numb. 13. 22. Isa. 19. 11. and 30. 2, 3, 4.

14. In the day time also he led them with a cloud, and all the night with a light of fire.

Which was very comfortable both for a shadow from the scorching heat of the Climate and season, and for a companion and director in their Journey.

Marginal references: Exod. 13. 21. and 14. 24. Psal. 105. 39.

15. He clave the rocks in the wilderness, and gave them drink as out of the great depths .

He useth the plural number because it was twice done, once in Rephidim, Exod. 17. 6. and again in Kadesh, Numb. 20. 1, 11.

In great abundance.

Marginal references: Exod. 17. 6. Numb. 20. 11. Psal. 105. 41. 1 Cor. 10. 4.

16 He brought streams also out of the rock, and and caused waters to run down like rivers .

Which did miraculously follow them in all their travels even to the borders of Canaan. See Deut. 9. 21. Psal. 105. 41▪ 1 Cor. 10. 4.

17 And they sinned yet more against him, by provoking the most High in the wilderness .

Where they had such strong and singular obligations to obedience both from the great things which God had then and there done for them, and from their dependence upon God's favour and help for their safety and subsistence. This was a great aggravation of their sin and folly.

18 And they tempted God in their heart, by asking meat for their lust .

Desired a tryal and proof of God's power: as the next Verse plainly sheweth. See Numb. 11. 4.

Not for their necessary subsistence for which they had Manna, but out of an inordinate and luxurious appetite.

Marginal references: Exod. 16. 2.

20 Behold, he smote the rock, that the waters gushed out, and the streams overslowed; can he give bread also? can he provide flesh for his people?

Which, all things considered, seems not so wonderful, since fountains of water sometimes break forth unexpectly from or through Rocks. But it is far more difficult to give us bread and flesh, which we know not whether he can do. Or at least we have just cause to doubt of his good will to us, who hath made such a penurious provision for us, and denies us these common blessings of bread and flesh, which he gives to the worst of men▪

Marginal references: Exod. 17. 6. Numb. 20▪ 11.

21 Therefore the LORD heard this, and was wrath; so a fire was kindled against Jacob, and anger also came up against Israel.

Either properly, as it was Numb. 11. 1. or figuratively, the fire of God's anger, as it follows.

22 Because they believed not in God, and trusted not in his salvation .

That he both could and would save them from the famine and destruction which they feared.

23 Though he had commanded the clouds from above, and opened the doors of heaven :

Which he compares to a Granary or Store-house, whereof God keeps the key, and either shuts or opens the doors of it, either gives or with-holds provisions, as he sees fit.

Marginal references: Heb. [illegible: 1 word] ski[illegible: 1+ letters].

24 And had rained down manna upon them to eat, and had given them of the corn of heaven .

Which was made in heaven, or the air, and sent down thence to the earth.

Marginal references: Exod. 16. 4, 14. Psal. 105. 40. John 6. 31. 1 Cor. 10. 3.

25 Man did eat angels food: he sent them meat to the full.

Manna, so called either 1. because it was made by the Ministry of Angels, or rather 2. Because of its excellency, such food as might befit the Angels, if they could eat food, and such as hath some resemblance with the blessed Angels in regard of its heavenly originals, its pure and spirituous substance, its vigour and efficacy, in preserving and nourishing those who used it according to God's appointment, Or this place may be translated as it is in the Margent, Every one did eat the bread of the mighty, (i. e.) Even the common Israelites fed upon as delicious food as the greatest Nobles and Princes use to do.

l Which may belong either 1. To the flesh mentioned in the following Verses which God gave them even to satiety or glutting, which he threatned to do, Numb. 11. 18, 19, 20. Or rather 2. To the Manna of which he is here speaking, which he gave them in such plenty, that their desire of other food could not proceed from their necessity, but merely from wantonness and lust.

Marginal references: Or, every o[illegible: 1+ letters] did eat the bread of the mighty.

26 He caused an East-wind to blow in the heaven: and by his power he brought in the Southwind .

Either He brought in first an Eastern, and afterwards a Southern Wind; or the wind was South-east; from which Quarter these Quails might come as well as from the West, where their more common abode is; this Work being confessedly miraculous.

Marginal references: Num. 11. 31.; Heb. To go.

27 He rained flesh also upon them as dust, and feathered fowls like as the sand of the sea.

Heb. [illegible: 1+ letters]inged Fowl, which is noted to shew that it was a supernatural work, whereby God took away from them the use of their Wings, and made them to fall into the hands of the Israelites.

Marginal references: Heb. F[illegible: 1+ letters]wl of wings.

28 And he let it fall in the midst of their camp round about their habitations.

Heb. Of his camp; either Israel's Camp; or God's Camp; for seeing Israel was God's people, and he dwelt among them, their Camp was his Camp.

29 So they did eat, aud were well filled: for he gave them their own desire .

What they desired both for quality and quantity.

30 They were not estranged from their lust : but while their meat was yet in their mouths,

The sence is either, 1. Whilst their greedy appetite yet continued, and was not fully satisfied; before they began to loath it, as they did afterwards, Numb. 11. 20. Or 2. Before they were deprived or destitute of their desired food, whilst they enjoyed it, and were still feeding upon it, as the next clause explains this. God's patience did not wait upon them till that food was spent, but fell upon them instantly.

Marginal references: Num. 11. 33.

31 The wrath of God came upon them, and slew the fattest of them , and smote down the chosen men of Israel.

The most healthy and strong, who probably were most desirous of this food, and fed most eagerly upon it, and grew fatter by it, and least suspected their own danger.

Marginal references: Heb. Made to [illegible: 1 word].; O[illegible: 1+ letters], young [illegible: 1 word]

33 Therefore their days did he consume in vanity , and their years in trouble .

In tedious and fruitless marches hither and thither, sometimes forward, and sometimes backward, which they knew would never bring them in their own persons to their promised and much desired land.

In manifold Diseases, Dangers, Perplexities and Horrors of their own minds and consciences.

34 When he slew them, then they sought him : and they returned and enquired early after God .

They prayed to him to deliver them from their deadly dangers; which even Pharaoh frequently did.

To wit, from their Idols unto the outward worship of God: or being moved with fear they ceased for the present from their grosly wicked courses, which they might easily do without a dram of true repentance, or hearty conversion to God.

Speedily and earnestly sought to God for ease and safety and comfort, as wicked men in such cases frequently do.

35 And they remembred that God was their rock, and the high God their redeemer .

They considered that God and God alone had preserved them in all their former exigencies, and that he onely could now help them, and not those Idols or Creatures which they had preferred before him, and therefore being driven by absolute necessity they fled to him for relief.

Marginal references: Deut. 32. 4.

36 Nevertheless, they did flatter him with their mouth, and they lied unto him with their tongues .

They made glorious but false professions and protestations of their sincere resolutions of future obedience, if God would spare them.

Marginal references: Hos. 11. 12.

37 For their heart was not right with him , neither were they stedfast in his covenant .

All their confessions and petitions were but hypocritical and forced, and did not proceed from an upright heart truly grieved for their former offences, and firmly resolved to turn unto the Lord.

They discovered their hypocrisie by their Apostacy from God as soon as their danger was past.

38 But he being full of compassion forgave their iniquity, and destroyed them not; yea, many a time turned he his anger away, and did not stir up all his wrath .

Not simply and absolutely, for so it is undeniably certain from the Holy Scriptures that God pardons none but true penitents, such as these were not, but respectively, and so far as not to destroy them at that time which he threatened, and was about to do, as the next words limit and explain it. He remitted their punishment, for iniquity is oft put for the punishment of it. Heb. He expiated their iniquity. He accepted of their attonement, or of their professed repentance so far as to com[illegible: 1+ letters]ensate it [illegible: 1 word] a removal of this outward and present affliction; as he did [illegible: 1 word] to wicked [illegible: 1+ letters]hab upon his hypocritical humiliation, 1 King▪ 2[illegible: 1+ letters]. 29. And this God doth for the encouragement of all true peniten[illegible: 1+ letters]s, who may hence learn how much greater and better recompences they may expect and shall receive from God.

But set bounds to i[illegible: 1+ letters], and though he chastened them, yet he would not utterly destroy them, as they deserved.

Marginal references: Heb. Attoned, o[illegible: 1+ letters], expiated. Psal. 65▪ 3.

39 For he remembred that they were [illegible: 1+ letters]ut flesh ; a wind that passeth away and cometh not again .

Which here notes either 1. The corruption of their natures, which was perpetually inclining them to sin▪ and consequently exposing them to God's wrath, which must needs have consumed them utterly and speedily, if God had let loose his anger upon them. See the same argument used to a like purpose, Gen. 8. 21. Or rather 2. The frailty or infirmity of their natures, as the next clause interprets this; which is such, that if I should not restrain my wrath, I should quickly cut off the body o[illegible: 1+ letters] this wicked people, and their children with them, whom I have promised to carry into Canaan, Numb. 14. 31.

That are quickly cut off, and when once they are dead they never return to this life.

Marginal references: Psal. 103▪ [illegible: 1+ letters]4.

41 Yea, they turned back and tempted God, and limited the holy one of Israel .

They limited either 1. God's power, as above, Vers. 19, 20. Or 2. God's will, directing and prescribing to him what to do, and when, and in what manner, and murmuring at him if he did not always grant their particular and various desires.

Marginal references: Num. 14. 2[illegible: 1+ letters].

42 They remembred not his hand nor the day when he delivered them from the enemy.

The great and glorious works of his hand on their behalf.

Nor that remarkable and never to be forgotten day, that self same day, as it is called Exod. 12. 41. which God had fixed four hundred years before, Gen. 15. 13. in which God delivered them from their greatest enemy the tyrant Pharaoh.

Marginal references: Or, from affliction.

44 And had turned their rivers into blood; and their floods that they could not drink.

The several branches and streams of the river Nilus, and those many rivule[illegible: 1+ letters]s which they brought from it.

Marginal references: Exod. 7. 20.

45 He sent divers sorts of flies among them, which devoured them ; and frogs, which destroyed them.

Or, destroyed them; which they might do by their cruel and numerous stings, for these flies were doubtless extraordinary in their nature and quantity, and poysonous and hurtful qualities. And the like is to be thought concerning the frogs here following, who also might destroy the people by infecting the air with their stink, and corrupting their meats and drinks.

Marginal references: Exod. 8. 24▪; Exod. 8. 6.

46 He gave also their increase unto the caterpillar, and their labor unto the locust.

The herbs and grains which were come up by their care and diligent labour.

Marginal references: Exod. 10. 13.

47 He destroyed their vines with hail, and their sycomore-trees with frost.

Or, wild Fig-trees, which were there in great plenty. Under these and the vines all other trees are comprehended. And this hail and frost did destroy the fruits of the trees, and sometimes the trees themselves.

Marginal references: Exod. 9. [illegible: 1+ letters]3.; Heb. killed.; Or, great [illegible: 1+ letters]ail-stones.

48 He gave up also their cattel to the hail, and their flocks to h[illegible: 1+ letters]t thunder-bolts.

Heb. He shut up as in a prison that they could not escape them.

Marginal references: Heb. He shut up; Or, lightnings.

49 He cast upon them the fierceness of his anger, wrath, and indignation and trouble, by sending evil angels among them .

Other most grievous plagues which were mixed with, and were the effects of his anger and wrath; whereby their miseries were greatly aggravated and distinguished from the afflictions which God sent upon the Israelites in Egypt, which were onely fatherly chastisements and the effects of God's love and occasions of their deliverance.

Heb. the sending (or the operation or effects) of evil Angels, or of the Angels or messengers of evil things, either of the Angels whom God imployed in producing these plagues; or of Moses and Aaron, who were to the Egyptians messengers of evil, and by whom these judgments were sent to and inflicted upon them.

Marginal references: Heb▪ Angels of evils.

50 He made a way to his anger, he spared not their soul from death but gave their life over to the pestilence.

Heb. He weighed a path or cause-way, (i. e.) He made a most smooth and eaven and exact path as if he had done it by weight and measure, that so his anger might pass swiftly and freely without interruption. The phrase also seems to note the wisdom and justice of God in weighing out their plagues proportionably to their sins, and exercising great severity towards them answerably to their great and barbarous cruelty towards his people.

(i. e.) He punished them with death or killing plagues, as the next words explain it.

Or their beasts. So he speaks of the murrain among their cattel. But our Translation seems better to agree with the next foregoing and following passages which plainly speak of the death of persons.

Marginal references: Heb. He weighed a path.; Or, their beasts to the Murrain, &c.

51 And smote all the first-born in Egypt: the chief of their strength in the tabernacles of Ham .

Another expression noting the first-born, who are so called, Gen. 49. 3.

Of the Egyptians, the posterity of Ham, Gen. 10. 6. which title he there gives them to intimate that they were the cursed children of a cursed parent, Ham, Gen. 9. 25. and therefore were proper objects for divine wrath and vengeance.

Marginal references: Exod. 12. 29.

53 And he led them on safely, so that they feared not: but the sea overwhelmed their Enemies.

But it is said that they were sore afraid, Exod. 14. 10. Ans. 1. They were afraid at first, but after Moses had encouraged them they grew bold and secure, one evidence whereof was that they confidently went into the middle of the sea, and passed between the vast heaps of water which were on both sides of them. 2. The meaning may be that they had no just cause of fear: for men are oft said to do not onely what they actually do, but also what they ought to do, as Mal. 1. 6. and 2. 7, &c.

Marginal references: Exod. 14. 27. and 15. 10.; Heb. covered.

54 And he brought them to the border of his sanctuary , even to this mountain , which his right hand had purchased.

Or, of his holiness, or his holy place; (i. e.) the Land of Canaan, which is so called, Ezra, 9. 8. Zach. 2. 8, &c. as being separated by God from all other Lands, for his people and service, and sanctified by his presence and dwelling in it.

Either 1. The Mountain upon which the Tabernacle or Temple stood. Or rather 2. The mountainous Country of Canaan, which is called a Land of hills and valleys, Deut. 11. 11. And the word mountain is oft used in Scripture for a mountainous Country, as Gen. 36. 8. Deut. 1. 7. Ios. 11. 21.

Marginal references: Psal. 44. 3.

57 But turned back, and dealt unfaithfully like their fathers: they were turned aside like a deceitful bow .

Which either breaketh when it is drawn, or shooteth awry, and so frustrateth the Archers design and expectation. So when they pretended, and both God and men expected obedience and gratitude to their great benefactor, they behaved themselves undutifully and unfaithfully towards him.

Marginal references: Hos. 7. 16.

59 When God heard this, he was wrath, and greatly abhorred Israel.

(i. e.) Perceived or understood, (as hearing is oft used, as Gen. 11. 7. and 41, 15, &c. It is spoken of God after the manner of men.

60 So that he forsook the tabernacle of Shiloh, the tent which he placed among men .

Which then was placed in Shiloh, from whence as the Israelites fetched the Ark, so God withdrew himself. Whereby he insinuates both God's wonderful condescension and favour to such worthless and wretched creatures, and their stupendious folly and wickedness in despising and sinning away so glorious a privilege.

To wit, the Ark, called God's strength, 1 Chron. 16. 11. and the ark of his strength, Psal. 132. 8. because it was the sign and pledge of his strength or power put forth on his peoples behalf.

Marginal references: 1 Sam. 4. 11. Jer. 7. 12. 14. and 26. 6, 9.

61 And delivered his strength f into captivity, and his glory into the enemies hand.

So the Ark is called, as being the Monument and seat of God's glorious presence, and an instrument of his glorious works.

Namely, the Philistins: of which see 1 Sam. 4.

63 The fire consumed their young men; and their maidens were not given to marriage .

Because the young men who should have married them were slain▪ Heb. were not praised, to wit, with Marriagesongs, which were usual at Marriage-Solemnities among the Jews, as appears from Ier. 7. 34. and 16. 9. and 25. 10.

Marginal references: Judg. 15. 6. Dan. 11. 33▪; Heb. [illegible: 1 word].

64 Their priests fell by the sword, and their widows made no lamentation .

Hophni and Phinehas and others.

No Funeral Solemnities; either because they were prevented by their own death, as the wife of Phinehas was, or disturbed by the invasion of the enemy; or so overwhelmed with the sence of the publick calamity that the resentment of their private losses was swallowed up by it▪ See Iob 27. 15. Ezek. 24. 23.

65 Then the Lord awaked as one out of sleep , and like a mighty man that shouteth by reason of wine .

For God by giving up not onely his people but his Ark to the contempt and insolency of the Philistins might seem to be asleep and insensible of his own honour and interest, till by a sudden and unexpected blow he convinced his enemies of the contrary.

Whose spirit and courage is revived and inflamed by a liberal draught of generous wine. Which comparison is no more injurious to the Divine Majesty than that of a thiefs coming in the night, to which Christ's second coming is compared, 1 Thess. 5. 2.

66 And he smote his enemies in the hinder parts : he put them to a perpetual reproach .

With the Disease of the Emerods which was both painful and shameful.

He caused them to perpetuate their own reproach by sending back the Ark of God with their golden Emerods, the lasting monuments of their shame.

Marginal references: 1 Sam. 5. 6. and 6. 4.

67 Moreover, he refused the tabernacle of Joseph : and chose not the tribe of Ephraim :

And as he smot[illegible: 1+ letters] his enemies for their sins; so he punished his own people for the same cause.

Either 1. He rejected the Kingdom of the ten tribes, whereof Ephraim was the Head. But this Psalm reacheth not so far as the erection of that Kingdom. Or rather, 2. He would not have his Ark to abide longer in the Tabernacle of Shiloh, which was in the Tribe of Ioseph or Ephraim. See 1 Sam. 6. 12. and 7. 1, 2. Ier. 7. 12, 14, and 26. 6, 9.

The same thing repeated in other words after the manner.

68 But chose the tribe of Judah , the mount Zion which he loved.

Either 1. For the seat of the Kingdom. Or rather, 2. For the seat of the Ark and of God's Worship. Obj. Ierusalem was in the Tribe of Benjamin, Jos. 18, 27 Ans. 1. It was so in part, and part of it was in Iudah, as appears from Ios. 15. 63. To which Tribe Zion belonged by special reason, because David the Head of that Tribe conquered and took it 2. Benjamin after the division of the two Kingdoms was incorporated with Iudah, and is oft comprehended under the name of Iudah.

69 And he built his sanctuary like high palaces , like the earth which he hath established for ever .

The Temple by Solomon.

Magnificently and gloriously.

Not now to be removed from place to place, as the Tabernacle was, but as a fixed place for the Arks perpetual residence, unless the people by their Apostacy should cause its removal.

Marginal references: Heb. [illegible: 1+ letters]ounded.

71 From following the ewes great with young , he brought him to feed Jacob his people, and Israel his inheritance.

By which employment he was inured to that care and diligence and self-denial which is necessary in a King or Governor; and instructed to rule his people with all gentleness and tenderness.

Marginal references: Seb. from af [illegible: 1+ letters] ▪; [illegible: 1+ letters] Sam. 5. 2▪ 1 Chr. 11. 2.

72 So he fed them according to the integrity of his heart; and guided them by the skilfulness of his hands .

He commends David for the now necessary ingredients of a good Prince. 1. Integrity, whereby he sincerely sought the good and welfare of his people, avoiding and abhorring or those counsels and courses which were contrary thereunto. 2. Skillfulness; whereby he managed all the publick affairs with singular prudence; which is here ascribed to his hands, not because it was seated in them, but because it was acted and discovered by them, and appeared in all his actions or administrations.

The Warning-Mirror of History from Moses to David

In the last verse of Ps 77 Israel appears as a flock which is led by Moses and Aaron; in the last verse of Psalms 78 as a flock which is led by David, of a pure heart, with judicious hands. Both Psalms also meet in thoughts and expressions, just as the לאסף of both leads one to expect. Psalms 78 is called Maskı̂l, a meditation. The word would also be appropriate here in the signification “a didactic poem.” For the history of Israel is recapitulated here from the leading forth out of Egypt through the time of the Judges down to David, and that with the practical application for the present age that they should cleave faithfully to Jahve, more faithfully than the rebellious generation of the fathers. After the manner of the Psalms of Asaph the Ephraimites are made specially prominent out of the whole body of the people, their disobedience as well as the rejection of Shiloh and the election of David, by which it was for ever at an end with the supremacy of Ephraim and also of his brother-tribe of Benjamin.

The old Asaphic origin of the Psalm has been contested: - (1) Because Psa 78:9 may be referred to the apostasy of Ephraim and of the other tribes, that is to say, to the division of the kingdom. But this reference is capriciously imagined to be read in Psa 78:9. (2) Because the Psalm betrays a malice, indeed a national hatred against Ephraim, such as is only explicable after the apostasy of the ten tribes. But the alienation and jealousy between Ephraim and Judah is older than the rupture of the kingdom. The northern tribes, in consequence of their position, which was more exposed to contact with the heathen world, had already assumed a different character from that of Judah living in patriarchal seclusion. They could boast of a more excited, more martial history, one richer in exploit; in the time of the Judges especially, there is scarcely any mention of Judah. Hence Judah was little thought of by them, especially by powerful Ephraim, which regarded itself as the foremost tribe of all the tribes. From the beginning of Saul’s persecution of David, however, when the stricter principle of the south came first of all into decisive conflict for the mastery with the more lax principle of the Ephraimites, until the rebellion of Jeroboam against Solomon, there runs through the history of Israel a series of acts which reveal a deep reft between Judah and the other tribes, more especially Benjamin and Ephraim. Though, therefore, it were true that a tone hostile to Ephraim is expressed in the Psalm, this would not be any evidence against its old Asaphic origin, since the psalmist rests upon facts, and, without basing the preference of Judah upon merit, he everywhere contemplates the sin of Ephraim, without any Judaean boasting, in a connection with the sin of the whole nation, which involves all in the responsibility. Nor is Psa 78:69 against Asaph the contemporary of David; for Asaph may certainly have seen the building of the Temple of Solomon as it towered upwards to the skies, and Caspari in his Essay on the Holy One of Israel (Luther. Zeitschrift, 1844, 3) has shown that even the divine name קדושׁ ישׂראל does not militate against him. We have seen in connection with Psa 76:1-12 how deeply imbued Isaiah’s language is with that of the Psalms of Asaph. It cannot surprise us of Asaph is Isaiah’s predecessor in the use of the name “the Holy One of Isreal.” The fact, however, that the writer of the Psalm takes the words and colours of his narration from all five books of the Pentateuch, with the exception of Leviticus, is not opposed to our view of the origin of the Pentateuch, but favourable to it. The author of the Book of Job, with whom in Psa 78:64 he verbally coincides, is regarded by us as younger; and the points of contact with other Psalms inscribed “by David,” “by the sons of Korah,” and “by Asaph,” do not admit of being employed for ascertaining his time, since the poet is by no means an unindependent imitator.

The manner of representation which characterizes the Psalm becomes epical in its extension, but is at the same time concise after the sententious style. The separate historical statements have a gnome-like finish, and a gem-like elegance. The whole falls into two principal parts, vv. 1-37, vv. 38-72; the second part passes over from the God-tempting unthankfulness of the Israel of the desert to that of the Israel of Canaan. Every three strophes form one group.

Psa 78:1-11

The poet begins very similarly to the poet of Ps 49. He comes forward among the people as a preacher, and demands for his tôra a willing, attentive hearing. תּורה is the word for every human doctrine or instruction, especially for the prophetic discourse which sets forth and propagates the substance of the divine teaching. Asaph is a prophet, hence Psa 78:2 is quoted in Mat 13:34. as ῥηθὲν διὰ τοῦ προφήτου.The reading διὰ Ἠσαΐ́ου τοῦ προφήτου is, although erroneous, nevertheless ancient; since even the Clementine Homilies introduce this passage as the language of Isaiah.

He here recounts to the people their history מנּי־קדם, from that Egyptaeo-Sinaitic age of yore to which Israel’s national independence and specific position in relation to the rest of the world goes back. It is not, however, with the external aspect of the history that he has to do, but with its internal teachings. משׁל is an allegory or parable, παραβολή, more particularly the apophthegm as the characteristic species of poetry belonging to the Chokma, and then in general a discourse of an elevated style, full of figures, thoughtful, pithy, and rounded. חידה is that which is entangled, knotted, involved, perlexe dictum. The poet, however, does not mean to say that he will literally discourse gnomic sentences and propound riddles, but that he will set forth the history of the fathers after the manner of a parable and riddle, so that it may become as a parable, i.e., a didactic history, and its events as marks of interrogation and nota-bene’s to the present age. The lxx renders thus: ἀνοίξω ἐν παραβολαῖς τὸ στόμα μου, φθέγξομαι προβλήματα ἀπ ̓ ἀρχῆς. Instead of this the Gospel by Matthew has: ἀνοίξω ἐν παραβολαῖς τὸ στόμα μου, ἐρεύξομαι κεκρυμμένα ἀπὸ καταβολῆς (κόσμου), and recognises in this language of the Psalm a prophecy of Christ; because it is moulded so appropriately for the mouth of Him who is the Fulfiller not only of the Law and of Prophecy, but also of the vocation of the prophet. It is the object-clause to נכחד, and not a relative clause belonging to the “riddles out of the age of yore,” that follows in Psa 78:3 with אשׁר, for that which has been heard only becomes riddles by the appropriation and turn the poet gives to it. Psa 78:3 begins a new period (cf. Psa 69:27; Jer 14:1, and frequently): What we have heard, and in consequence thereof known, and what our fathers have told us (word for word, like Psa 44:1; Jdg 6:13), that will we not hide from their children (cf. Job 15:18). The accentuation is perfectly correct. The Rebı̂a by מבניהם has a greater distinctive force than the Rebı̂a by אחרון (לדור); it is therefore to be rendered: telling to the later generation (which is just what is intended by the offspring of the fathers) the glorious deeds of Jahve, etc. The fut. consec. ויּקם joins on to אשׁר עשׂה. Glorious deeds, proofs of power, miracles hath He wrought, and in connection therewith set up an admonition in Jacob, and laid down an order in Israel, which He commanded our fathers, viz., to propagate by tradition the remembrance of those mighty deeds (Exo 13:8, Exo 13:14; Deu 4:9, and other passages). להודיעם has the same object as והודעתּם in Deu 4:9; Jos 4:22. The matter in question is not the giving of the Law in general, as the purpose of which, the keeping of the laws, ought then to have been mentioned before anything else, but a precept, the purpose of which was the further proclamation of the magnalia Dei, and indirectly the promotion of trust in god and fidelity to the Law; cf. Psa 81:5., where the special precept concerning the celebration of the Feast of the Passover is described as a עדוּת laid down in Joseph. The following generation, the children, which shall be born in the course of the ages, were to know concerning His deeds, and also themselves to rise up (יקוּמוּ, not: come into being, like the יבאוּ of the older model-passage Ps 22:32) and to tell them further to their children, in order that these might place their confidence in god (שׂים כּסל, like שׁית מחסה in Psa 73:28), and might not forget the mighty deeds of God (Psa 118:17), and might keep His commandments, being warned by the disobedience of the fathers. The generation of the latter is called סורר וּמרה, just as the degenerate son that is to be stoned is called in Deu 21:18. הכין לבּו, to direct one’s heart, i.e., to give it the right direction or tendency, to put it into the right state, is to be understood after Psa 78:37, 2Ch 20:33, Sir. 2:17.

Psa 78:9, which comes in now in the midst of this description, is awkward and unintelligible. The supposition that “the sons of Ephraim” is an appellation for the whole of Israel is refuted by Psa 78:67. The rejection of Ephraim and the election of Judah is the point into which the historical retrospect runs out; how then can “the sons of Ephraim” denote Israel as a whole? And yet what is here said of the Ephraimites also holds good of the Israelites in general, as Psa 78:57 shows. The fact, however, that the Ephraimites are made specially conspicuous out of the “generation” of all Israel, is intelligible from the special interest which the Psalms of Asaph take in the tribes of Joseph, and here particularly from the purpose of practically preparing the way for the rejection of Shiloh and Ephraim related further on. In Psa 78:10 and Psa 78:11 the Ephraimites are also still spoken of; and it is not until Psa 78:12, with the words “in sight of their fathers,” that we come back again to the nation at large. The Ephraimites are called נושׁקי רומי־קשׁת in the sense of נושׁקי קשׁת רומי קשׁת; the two participial construct forms do not stand in subordination but in co-ordination, as in Jer 46:9; Deu 33:19; 2Sa 20:19, just as in other instances also two substantives, of which one is the explanation of the other, are combined by means of the construct, Job 20:17, cf. 2Ki 17:13 Kerî. It is therefore: those who prepare the bow, i.e., those arming themselves therewith (נשׁק as in 1Ch 12:2; 2Ch 17:17), those who cast the vow, i.e., those shooting arrows from the bow (Jer 4:29), cf. Böttcher, §728. What is predicated of them, viz., “they turned round” (הפך as in Jdg 20:39, Jdg 20:41), stands in contrast with this their ability to bear arms and to defend themselves, as a disappointed expectation. Is what is meant thereby, that the powerful warlike tribe of Ephraim grew weary in the work of the conquest of Canaan (Judg. 1), and did not render the services which might have been expected from it? Since the historical retrospect does not enter into details until Psa 78:12 onwards, this especial historical reference would come too early here; the statement consequently must be understood more generally and, according to Psa 78:57, figuratively: Ephraim proved itself unstable and faint-hearted in defending and in conducting the cause of God, it gave it up, it abandoned it. They did not act as the covenant of God required of them, they refused to walk (ללכת, cf. ללכת, Ecc 1:7) within the limit and track of His Tôra, and forgot the deeds of God of which they had been eye-witnesses under Moses and under Joshua, their comrades of the same family.

Psa 78:12-25

It is now related how wonderfully God led the fathers of these Ephraimites, who behaved themselves so badly as the leading tribe of Israel, in the desert; how they again and again ever indulged sinful murmuring, and still He continued to give proofs of His power and of His loving-kindness. The (according to Num 13:22) very ancient Zoan(Tanis), ancient Egyptian Zane, Coptic G'ane, on the east bank of the Tanitic arm of the Nile, so called therefrom - according to the researches to which the Turin Papyrus No. 112 has led, identical with Avaris (vid., on Isa 19:11)The identity of Avaris and Tanis is in the meanwhile again become doubtful. Tanis was the Hyksos city, but Pelusium = Avaris the Hyksos fortress; vid., Petermann’s Mittheilungen, 1866, S. 296-298.  - was the seat of the Hyksos dynasties that ruled in the eastern Delta, where after their overthrow Rameses II, the Pharaoh of the bondage, in order to propitiate the enraged mass of the Semitic population of Lower Egypt, embraced the worship of Baal instituted by King Apophis. The colossal sitting figure of Rameses II in the pillared court of the Royal Museum in Berlin, says Brugsch (Aus dem Orient ii. 45), is the figure which Rameses himself dedicated to the temple of Baal in Tanis and set up before its entrance. This mighty colossus is a contemporary of Moses, who certainly once looked upon this monument, when, as Ps 78 says, he “wrought wonders in the land of Egypt, in the field of Zoan.” The psalmist, moreover, keeps very close to the Tôra in his reproduction of the history of the Exodus, and in fact so close that he must have had it before him in the entirety of its several parts, the Deuteronomic, Elohimistic, and Jehovistic. Concerning the rule by which it is appointed ‛ā'sa phéle, vid., on Psa 52:5. The primary passage to Psa 78:13 (cf. נוזלים Psa 78:16) is Exo 15:8. נד is a pile, i.e., a piled up heap or mass, as in Psa 33:7. And Psa 78:14 is the abbreviation of Exo 13:21. In Psa 78:15. the writer condenses into one the two instances of the giving of water from the rock, in the first year of the Exodus (Ex. 17) and in the fortieth year (Num. 20). The Piel יבקּע and the plural צרים correspond to this compression. רבּה is not an adjective (after the analogy of תּהום רבּה), but an adverb as in Psa 62:3; for the giving to drink needs a qualificative, but תהמות does not need any enhancement. ויּוצא has ı̂ instead of ē as in Psa 105:43.

The fact that the subject is continued in Psa 78:17 with ויּוסיפוּ without mention having been made of any sinning on the part of the generation of the desert, is explicable from the consideration that the remembrance of that murmuring is closely connected with the giving of water from the rock to which the names Massah u - Merı̂bah and Merı̂bath - Kadesh (cf. Num 20:13 with Num 27:14; Deu 32:51) point back: they went on (עוד) winning against Him, in spite of the miracles they experienced. למרות is syncopated from להמרות as in Isa 3:8. The poet in Psa 78:18 condenses the account of the manifestations of discontent which preceded the giving of the quails and manna (Ex. 16), and the second giving of quails (Num. 11), as he has done the two cases of the giving of water from the rock in Psa 78:15. They tempted God by unbelievingly and defiantly demanding (לשׁאל, postulando, Ew. §280, d) instead of trustfully hoping and praying. בּלבבם points to the evil fountain of the heart, and לנפשׁם describes their longing as a sensual eagerness, a lusting after it. Instead of allowing the miracles hitherto wrought to work faith in them, they made the miracles themselves the starting-point of fresh doubts. The poet here clothes what we read in Exo 16:3; Num 11:4., Psa 21:5, in a poetic dress. In לעמּו the unbelief reaches it climax, it sounds like self-irony. On the co-ordinating construction “therefore Jahve heard it and was wroth,” cf. Isa 5:4; Isa 12:1; Isa 50:2; Rom 6:17. The allusion is to the wrath-burning at Taberah (Tab'eera), Num 11:1-3, which preceded the giving of the quails in the second year of the Exodus. For it is obvious that Psa 78:21 and Num 11:1 coincide, ויתעבר ואשׁ here being suggested by the ותבער־בם אשׁ eht yb d of that passage, and אף עלה being the opposite of ותשׁקע האשׁ in Psa 78:2. A conflagration broke out at that time in the camp, at the same time, however, with the breaking out of God’s anger. The nexus between the anger and the fire is here an outward one, whereas in Num 11:1 it is an internal one. The ground upon which the wrathful decree is based, which is only hinted at there, is here more minutely given in Psa 78:22 : they believed not in Elohim (vid., Num 14:11), i.e., did not rest with believing confidence in Him, and trusted not in His salvation, viz., that which they had experienced in the redemption out of Egypt (Exo 14:13; Exo 15:2), and which was thereby guaranteed for time to come. Now, however, when Taberah is here followed first by the giving of the manna, Psa 78:23-25, then by the giving of the quails, Psa 78:26-29, the course of the events is deranged, since the giving of the manna had preceded that burning, and it was only the giving of the quails that followed it. This putting together of the two givings out of order was rendered necessary by the preceding condensation (in Psa 78:18-20) of the clamorous desire for a more abundant supply of food before each of these events. Notwithstanding Israel’s unbelief, He still remained faithful: He caused manna to rain down out of the opened gates of heaven (cf. “the windows of heaven,” Gen 7:11; 2Ki 7:2; Mal 3:10), that is to say, in richest abundance. The manna is called corn (as in Psa 105:40, after Exo 16:4, it is called bread) of heaven, because it descended in the form of grains of corn, and supplied the place of bread-corn during the forty years. לחם אבּירים the lxx correctly renders ἄρτον ἀγγέλων (אבּירים = גּבּרי כח, Psa 103:20). The manna is called “bread of angels” (Wisd. 16:20) as being bread from heaven (Psa 78:24, Psa 105:40), the dwelling-place of angels, as being mann es - semâ, heaven’s gift, its Arabic name, - a name which also belongs to the vegetable manna which flows out of the Tamarix mannifera in consequence of the puncture of the Coccus manniparus, and is even at the present day invaluable to the inhabitants of the desert of Sinai. אישׁ is the antithesis to אבירים; for if it signified “every one,” אכלוּ would have been said (Hitzig). צידהּ as in Exo 12:39; לשׂבע as in Exo 16:3, cf. Psa 78:8.

Psa 78:26-37

Passing over to the giving of the quails, the poet is thinking chiefly of the first occasion mentioned in Ex. 16, which directly preceded the giving of the manna. But the description follows the second: יסּע (He caused to depart, set out) after Num 11:31. “East” and “south” belong together: it was a south-east wind from the Aelanitic Gulf. “To rain down” is a figurative expression for a plentiful giving of dispensing from above. “Its camp, its tents,” are those of Israel, Num 11:31, cf. Exo 16:13. The תּעוה, occurring twice, Psa 78:29-30 (of the object of strong desire, as in Psa 21:3), points to Kibroth - hattaavah, the scene of this carnal lusting; הביא is the transitive of the בּוא in Pro 13:12. In Psa 78:30-31 even in the construction the poet closely follows Num 11:33 (cf. also זרוּ with לזרא, aversion, loathing, Num 11:20). The Waw unites what takes place simultaneously; a construction which presents the advantage of being able to give special prominence to the subject. The wrath of God consisted in the breaking out of a sickness which was the result of immoderate indulgence, and to which even the best-nourished and most youthfully vigorous fell a prey. When the poet goes on in Psa 78:32 to say that in spite of these visitations (בּכל־זאת) they went on sinning, he has chiefly before his mind the outbreak of “fat” rebelliousness after the return of the spies, cf. Psa 78:32 with Num 14:11. And Psa 78:33 refers to the judgment of death in the wilderness threatened at that time to all who had come out of Egypt from twenty years old and upward (Num 14:28-34). Their life devoted to death vanished from that time onwards בּהבל, in breath-like instability, and בּבּהלה, in undurable precipitancy; the mode of expression in Psa 31:11; Job 36:1 suggests to the poet an expressive play of words. When now a special judgment suddenly and violently thinned the generation that otherwise was dying off, as in Num 21:6., then they inquired after Him, they again sought His favour, those who were still preserved in the midst of this dying again remembered the God who had proved Himself to be a “Rock” (Deu 32:15, Deu 32:18, Deu 32:37) and to be a “Redeemer” (Gen 48:16) to them. And what next? Psa 78:36-37According to the reckoning of the Masora this Psa 78:36 is the middle verse of the 2527 verses of the Psalter (Buxtorf, Tiberias, 1620, p. 133). tell us what effect they gave to this disposition to return to God. They appeased Him with their mouth, is meant to say: they sought to win Him over to themselves by fair speeches, inasmuch as they thus anthropopathically conceived of God, and with their tongue they played the hypocrite to Him; their heart, however, was not sincere towards Him (עם like את in Psa 78:8), i.e., not directed straight towards Him, and they proved themselves not stedfast (πιστοί, or properly βέβαιοι) in their covenant-relationship to Him.

Psa 78:38-48

The second part of the Psalm now begins. God, notwithstanding, in His compassion restrains His anger; but Israel’s God-tempting conduct was continued, even after the journey through the desert, in Canaan, and the miracles of judgment amidst which the deliverance out of Egypt had been effected were forgotten. With והוּא in Psa 78:38According to B. Kiddushin 30 a, this Psa 78:38 is the middle one of the 5896 פסוקין, στίχοι, of the Psalter. According to B. Maccoth 22 b, Psa 78:38, and previously Deu 28:58-59; Deu 29:8 [9], were recited when the forty strokes of the lash save one, which according to 2Co 11:24 Paul received five times, were being counted out to the culprit. begins an adversative clause, which is of universal import as far as ישׁהית, and then becomes historical. Psa 78:38 expands what lies in רחוּם: He expiates iniquity and, by letting mercy instead of right take its course, arrests the destruction of the sinner. With והרבּה (Ges. §§142, 2) this universal truth is supported out of the history of Israel. As this history shows, He has many a time called back His anger, i.e., checked it in its course, and not stirred up all His blowing anger (cf. Isa 42:13), i.e., His anger in all its fulness and intensity. We see that Psa 78:38 refers to His conduct towards Israel, then Psa 78:39 follows with the ground of the determination, and that in the form of an inference drawn from such conduct towards Israel. He moderated His anger against Israel, and consequently took human frailty and perishableness into consideration. The fact that man is flesh (which not merely affirms his physical fragility, but also his moral weakness, Gen 6:3, cf. Gen 8:21), and that, after a short life, he falls a prey to death, determines God to be long-suffering and kind; it was in fact sensuous desire and loathing by which Israel was beguiled time after time. The exclamation “how oft!” Psa 78:40, calls attention to the praiseworthiness of this undeserved forbearance.

But with Psa 78:41 the record of sins begins anew. There is nothing by which any reference of this Psa 78:41 to the last example of insubordination recorded in the Pentateuch, Num 35:1-9 (Hitzig), is indicated. The poet comes back one more to the provocations of God by the Israel of the wilderness in order to expose the impious ingratitude which revealed itself in this conduct. התוה is the causative of תּוה = Syriac tewā', תּהא, to repent, to be grieved, lxx παρώξυναν. The miracles of the tie of redemption are now brought before the mind in detail, ad exaggerandum crimen tentationis Deu cum summa ingratitudine conjunctum (Venema). The time of redemption is called יום, as in Gen 2:4 the hexahemeron. שׂים אות (synon. עשׂה, נתן) is used as in Exo 10:2. We have already met with מנּי־צר in Psa 44:11. The first of the plagues of Egypt (Exo 7:14-25), the turning of the waters into blood, forms the beginning in Psa 78:44. From this the poet takes a leap over to the fourth plague, the ערב (lxx κυνόμυια), a grievous and destructive species of fly (Exo 8:20-32), and combines with it the frogs, the second plague (Exo 8:1-15). צפרדּע is the lesser Egyptian frog, Rana Mosaica, which is even now called Arab. ḍfd‛ , ḍofda. Next in Psa 78:46 he comes to the eighth plague, the locusts, חסיל (a more select name of the migratory locusts than ארבּה), Ex 10:1-20; the third plague, the gnats and midges, כּנּים, is left unmentioned in addition to the fourth, which is of a similar kind. For the chastisement by means of destructive living things is now closed, and in Psa 78:47 follows the smiting with hail, the seventh plague, Ex 9:13-35. חנמל (with pausal , not ā, cf. in Eze 8:2 the similarly formed החשׁמלה) in the signification hoar-frost (πάχνη, lxx, Vulgate, Saadia, and Abulwalîd), or locusts (Targum כּזוּבא = חגב), or ants (J. D. Michaelis), does not harmonize with the history; also the hoar-frost is called כּפוּר, the ant נּמלה (collective in Arabic neml). Although only conjecturing from the context, we understand it, with Parchon and Kimchi, of hailstones or hail. With thick lumpy pieces of ice He smote down vines and sycamore-trees (Fayum was called in ancient Egyptian “the district of the sycamore”). הרג proceeds from the Biblical conception that the plant has a life of its own. The description of this plague is continued in Psa 78:48. Two MSS present לדּבר instead of לבּרד; but even supposing that רשׁפים might signify the fever-burnings of the pestilence (vid., on Hab 3:5), the mention of the pestilence follows in Psa 78:50, and the devastation which, according to Exo 9:19-22, the hail caused among the cattle of the Egyptians is in its right place here. Moreover it is expressly said in Exo 9:24 that there was conglomerate fire among the hail; רשׁפים are therefore flaming, blazing lightnings.

Psa 78:49-59

When these plagues rose to the highest pitch, Israel became free, and removed, being led by its God, into the Land of Promise; but it continued still to behave there just as it had done in the desert. The poet in Psa 78:49-51 brings the fifth Egyptian plague, the pestilence (Exo 9:1-7), and the tenth and last, the smiting of the first-born (מכּת בּכרות), Exo 11:1, together. Psa 78:49 sounds like Job 20:23 (cf. below Psa 78:64). מלאכי רעים are not wicked angels, against which view Hengstenberg refers to the scriptural thesis of Jacobus Ode in his work De Angelis, Deum ad puniendos malos homines mittere bonos angelos et ad castigandos pios usurpare malos, but angels that bring misfortune. The mode of construction belongs to the chapter of the genitival subordination of the adjective to the substantive, like אשׁת רע, Pro 6:24, cf. 1Sa 28:7; Num 5:18, Num 5:24; 1Ki 10:15; Jer 24:2, and the Arabic msjdu 'l - jâm‛, the mosque of the assembling one, i.e., the assembling (congregational) mosque, therefore: angels (not of the wicked ones = wicked angels, which it might signify elsewhere, but) of the evil ones = evil, misfortune-bringing angels (Ew. §287, a). The poet thus paraphrases the המּשׁחית that is collectively conceived in Exo 12:13, Exo 12:23; Heb 11:28. In Psa 78:50 the anger is conceived of as a stream of fire, in Psa 78:50 death as an executioner, and in 50 c the pestilence as a foe. ראשׁית אונים (Gen 49:3; Deu 21:17) is that which had sprung for the first time from manly vigour (plur. intensivus). Egypt is called חם as in Ps 105 and Psa 111:1-10 according to Gen 10:6, and is also called by themselves in ancient Egyptian Kemi, Coptic Chêmi, Kême (vid., Plutarch, De Iside et Osiride, ch. 33). When now these plagues which softened their Pharaoh went forth upon the Egyptians, God procured for His people a free departure, He guided flock-like (כּעדר like בּעדר, Jer 31:24, with Dag. implicitum), i.e., as a shepherd, the flock of His people (the favourite figure of the Psalms of Asaph) through the desert, - He led them safely, removing all terrors out of the way and drowning their enemies in the Red Sea, to His holy territory, to the mountain which (זה) His right hand had acquired, or according to the accents (cf. supra, p. 104): to the mountain there (זה), which, etc. It is not Zion that is meant, but, as in the primary passage Exo 15:16., in accordance with the parallelism (although this is not imperative) and the usage of the language, which according to Isa 11:9; Isa 57:13, is incontrovertible, the whole of the Holy Land with its mountains and valleys (cf. Deu 11:11). בּחבל נחלה is the poetical equivalent to בּנחלה, Num 34:2; Num 36:2, and frequently. The Beth is Beth essentiae (here in the same syntactical position as in Isa 48:10; Eze 20:41, and also Job 22:24 surely): He made them (the heathen, viz., as in Jos 23:4 their territories) fall to them (viz., as the expression implies, by lot, בגורל) as a line of inheritance, i.e., (as in Psa 105:11) as a portion measured out as an inheritance. It is only in Psa 78:56 (and not so early as Psa 78:41) that the narration passes over to the apostate conduct of the children of the generation of the desert, that is to say, of the Israel of Canaan. Instead of עדוריו from עדוּת, the word here is עדוריו from עדה (a derivative of עוּד, not יעד). Since the apostasy did not gain ground until after the death of Joshua and Eleazar, it is the Israel of the period of the Judges that we are to think of here. קשׁת רמיּה, Psa 78:57, is not: a bow of slackness, but: a bow of deceit; for the point of comparison, according to Hos 7:16, is its missing the mark: a bow that discharges its arrow in a wrong direction, that makes no sure shot. The verb רמה signifies not only to allow to hang down slack (cogn. רפה), but also, according to a similar conception to spe dejicere, to disappoint, deny. In the very act of turning towards God, or at least being inclined towards Him by His tokens of power and loving-kindness, they turned (Jer 2:21) like a vow that misses the mark and disappoints both aim and expectation. The expression in Psa 78:58 is like Deu 32:16, Deu 32:21. שׁמע refers to their prayer to the Ba(a4lim (Jdg 2:11). The word התעבּר, which occurs three times in this Psalm, is a word belonging to Deuteronomy (Deu 3:26). Psa 78:59 is purposely worded exactly like Psa 78:21. The divine purpose of love spurned by the children just as by the fathers, was obliged in this case, as in the former, to pass over into angry provocation.

Psa 78:60-72

The rejection of Shiloh and of the people worshipping there, but later on, when the God of Israel is again overwhelmed by compassion, the election of Judah, and of Mount Zion, and of David, the king after His own heart. In the time of the Judges the Tabernacle was set up in Shiloh (Jos 18:1); there, consequently, was the central sanctuary of the whole people, - in the time of Eli and Samuel, as follows from 1Sa 1:1, it had become a fixed temple building. When this building was destroyed is not known; according to Jdg 18:30., cf. Jer 7:12-15, it was probably not until the Assyrian period. The rejection of Shiloh, however, preceded the destruction, and practically took place simultaneously with the removal of the central sanctuary to Zion; and was, moreover, even previously decided by the fact that the Ark of the covenant, when given up again by the Philistines, was not brought back to Shiloh, but set down in Kirjath Jearîm (1Sa 7:2). The attributive clause שׁכּן בּאדם uses שׁכּן as השׁכּין is used in Jos 18:1. The pointing is correct, for the words to not suffice to signify “where He dwelleth among men” (Hitzig); consequently שׁכּן is the causative of the Kal, Lev 16:16; Jos 22:19. In Psa 78:61 the Ark of the covenant is called the might and glory of God (ארון עזּו, Psa 132:8, cf. כבוד, 1Sa 4:21.), as being the place of their presence in Israel and the medium of their revelation. Nevertheless, in the battle with the Philistines between Eben-ezer and Aphek, Jahve gave the Ark, which they had fetched out of Shiloh, into the hands of the foe in order to visit on the high-priesthood of the sons of Ithamar the desecration of His ordinances, and there fell in that battle 30,000 footmen, and among them the two sons of Eli, Hophni and Phinehas, the priests (1 Sam. 4). The fire in Psa 78:63 is the fire of war, as in Num 21:28, and frequently. The incident mentioned in 1Sa 6:19 is reasonably (vid., Keil) left out of consideration. By לא הוּלּלוּ (lxx erroneously, οὐκ ἐπένθησαν = הוללוּ = הילילוּ) are meant the marriage-songs (cf. Talmudic הלּוּלא, the nuptial tent, and בּית הלוּלים the marriage-house). “Its widows (of the people, in fact, of the slain) weep not” (word for word as in Job 27:15) is meant of the celebration of the customary ceremony of mourning (Gen 23:2): they survive their husbands (which, with the exception of such a case as that recorded in 1Sa 14:19-22, is presupposed), but without being able to show them the last signs of honour, because the terrors of the war (Jer 15:8) prevent them.

With Psa 78:65 the song takes a new turn. After the punitive judgment has sifted and purified Israel, God receives His people to Himself afresh, but in such a manner that He transfers the precedence of Ephraim to the tribe of Judah. He awakes as it were from a long sleep (Psa 44:24, cf. Psa 73:20); for He seemed to sleep whilst Israel had become a servant to the heathen; He aroused Himself, like a hero exulting by reason of wine, i.e., like a hero whose courage is heightened by the strengthening and exhilarating influence of wine (Hengstenberg). התרונן is not the Hithpal. of רוּן in the Arabic signification, which is alien to the Hebrew, to conquer, a meaning which we do not need here, and which is also not adapted to the reflexive form (Hitzig, without any precedent, renders thus: who allows himself to be conquered by wine), but Hithpo. of רנן: to shout most heartily, after the analogy of the reflexives התאונן, התנודד, התרועע. The most recent defeat of the enemy which the poet has before his mind is that of the Philistines. The form of expression in Psa 78:66 is moulded after 1Sa 5:6. God smote the Philistines most literally in posteriora (lxx, Vulgate, and Luther). Nevertheless Psa 78:66 embraces all the victories under Samuel, Saul, and David, from 1Sa 5:1-12 and onwards. Now, when they were able to bring the Ark, which had been brought down to the battle against the Philistines, to a settled resting-place again, God no longer chose Shiloh of Ephraim, but Judah and the mountain of Zion, which He had loved (Psa 47:5), of Benjamitish-Judaean (Jos 15:63; Jdg 1:8, Jdg 1:21) - but according to the promise (Deu 33:12) and according to the distribution of the country (vid., on Psa 68:28) Benjamitish - Jerusalem.According to B. Menachoth 53 b, Jedidiah (Solomon, 2Sa 12:25) built the Temple in the province of Jedidiah (of Benjamin, Deu 33:12).

There God built His Temple כּמו־רמים. Hitzig proposes instead of this to read כּמרומים; but if נעימים, Psa 16:6, signifies amaena, then רמים may signify excelsa (cf. Isa 45:2 הדוּרים, Jer 17:6 חררים) and be poetically equivalent to מרומים: lasting as the heights of heaven, firm as the earth, which He hath founded for ever. Since the eternal duration of heaven and of the earth is quite consistent with a radical change in the manner of its duration, and that not less in the sense of the Old Testament than of the New (vid., e.g., Isa 65:17), so the לעולם applies not to the stone building, but rather to the place where Jahve reveals Himself, and to the promise that He will have such a dwelling-place in Israel, and in fact in Judah. Regarded spiritually, i.e., essentially, apart from the accidental mode of appearing, the Temple upon Zion is as eternal as the kingship upon Zion with which the Psalm closes. The election of David gives its impress to the history of salvation even on into eternity. It is genuinely Asaphic that it is so designedly portrayed how the shepherd of the flock of Jesse (Isai) became the shepherd of the flock of Jahve, who was not to pasture old and young in Israel with the same care and tenderness as the ewe-lambs after which he went (עלות as in Gen 33:13, and רעה ב, cf. 1Sa 16:11; 1Sa 17:34, like משׁל בּ and the like). The poet is also able already to glory that he has fulfilled this vocation with a pure heart and with an intelligent mastery. And with this he closes.

From the decease of David lyric and prophecy are retrospectively and prospectively turned towards David.

The Importance of Religious Instruction.

1 Give ear, O my people, to my law: incline your ears to the words of my mouth. 2 I will open my mouth in a parable: I will utter dark sayings of old: 3 Which we have heard and known, and our fathers have told us. 4 We will not hide them from their children, showing to the generation to come the praises of the Lord , and his strength, and his wonderful works that he hath done. 5 For he established a testimony in Jacob, and appointed a law in Israel, which he commanded our fathers, that they should make them known to their children: 6 That the generation to come might know them, even the children which should be born; who should arise and declare them to their children: 7 That they might set their hope in God, and not forget the works of God, but keep his commandments: 8 And might not be as their fathers, a stubborn and rebellious generation; a generation that set not their heart aright, and whose spirit was not stedfast with God.

These verses, which contain the preface to this history, show that the psalm answers the title; it is indeed Maschil—a psalm to give instruction; if we receive not the instruction it gives, it is our own fault. Here,

I. The psalmist demands attention to what he wrote (v. 1): Give ear, O my people! to my law. Some make these the psalmist's words. David, as a king, or Asaph, in his name, as his secretary of state, or scribe to the sweet singer of Israel, here calls upon the people, as his people committed to his charge, to give ear to his law. He calls his instructions his law or edict; such was their commanding force in themselves. Every good truth, received in the light and love of it, will have the power of a law upon the conscience; yet that was not all: David was a king, and he would interpose his royal power for the edification of his people. If God, by his grace, make great men good men, they will be capable of doing more good than others, because their word will be a law to all about them, who must therefore give ear and hearken; for to what purpose is divine revelation brought our ears if we will not incline our ears to it, both humble ourselves and engage ourselves to hear it and heed it? Or the psalmist, being a prophet, speaks as God's mouth, and so calls them his people, and demands subjection to what was said as to a law. Let him that has an ear thus hear what the Spirit saith unto the churches, Rev. ii. 7.

II. Several reasons are given why we should diligently attend to that which is here related. 1. The things here discoursed of are weighty, and deserve consideration, strange, and need it (v. 2): I will open my mouth in a parable, in that which is sublime and uncommon, but very excellent and well worthy your attention; I will utter dark sayings, which challenge your most serious regards as much as the enigmas with which the eastern princes and learned men used to try one another. These are called dark sayings, not because they are hard to be understood, but because they are greatly to be admired and carefully to be looked into. This is said to be fulfilled in the parables which our Saviour put forth (Matt. xiii. 35), which were (as this) representations of the state of the kingdom of God among men. 2. They are the monuments of antiquity—dark sayings of old which our fathers have told us, v. 3. They are things of undoubted certainty; we have heard them and known them, and there is no room left to question the truth of them. The gospel of Luke is called a declaration of those things which are most surely believed among us (Luke i. 1), so were the things here related. The honour we owe to our parents and ancestors obliges us to attend to that which our fathers have told us, and, as far as it appears to be true and good, to receive it with so much the more reverence and regard. 3. They are to be transmitted to posterity, and it lies as a charge upon us carefully to hand them down (v. 4); because our fathers told them to us we will not hide them from their children. Our children are called theirs, for they were in care for their seed's seed, and looked upon them as theirs; and, in teaching our children the knowledge of God, we repay to our parents some of that debt we owe to them for teaching us. Nay, if we have no children of our own, we must declare the things of God to their children, the children of others. Our care must be for posterity in general, and not only for our own posterity; and for the generation to come hereafter, the children that shall be born, as well as for the generation that is next rising up and the children that are born. That which we are to transmit to our children is not only the knowledge of languages, arts and sciences, liberty and property, but especially the praises of the Lord, and his strength appearing in the wonderful works he has done. Our great care must be to lodge our religion, that great deposit, pure and entire in the hands of those that succeed us. There are two things the full and clear knowledge of which we must preserve the entail of to our heirs:— (1.) The law of God; for this was given with a particular charge to teach it diligently to their children (v. 5): He established a testimony or covenant, and enacted a law, in Jacob and Israel, gave them precepts and promises, which he commanded them to make known to their children, Deut. vi. 7, 20. The church of God, as the historian says of the Roman commonwealth, was not to be res unius ætatis—a thing of one age but was to be kept up from one generation to another; and therefore, as God provided for a succession of ministers in the tribe of Levi and the house of Aaron, so he appointed that parents should train up their children in the knowledge of his law: and, when they had grown up, they must arise and declare them to their children (v. 6), that, as one generation of God's servants and worshippers passes away, another generation may come, and the church, as the earth, may abide for ever; and thus God's name among men may be as the days of heaven. (2.) The providences of God concerning them, both in mercy and in judgment. The former seem to be mentioned for the sake of this; since God gave order that his laws should be made known to posterity, it is requisite that with them his works also should be made known, the fulfilling of the promises made to the obedient and the threatenings denounced against the disobedient. Let these be told to our children and our children's children, [1.] That they may take encouragement to conform to the will of God (v. 7): that, not forgetting the works of God wrought in former days, they might set their hope in God and keep his commandments, might make his command their rule and his covenant their stay. Those only may with confidence hope for God's salvation that make conscience of doing his commandments. The works of God, duly considered, will very much strengthen our resolution both to set our hope in him and to keep his commandments, for he is able to bear us out in both. [2.] That they may take warning not to conform to the example of their fathers (v. 8): That they might not be as their fathers, a stubborn and rebellious generation. See here, First, What was the character of their fathers. Though they were the seed of Abraham, taken into covenant with God, and, for aught we know, the only professing people he had then in the world, yet they were stubborn and rebellious, and walked contrary to God, in direct opposition to his will. They did indeed profess relation to him, but they did not set their hearts aright; they were not cordial in their engagements to God, nor inward with him in their worship of him, and therefore their spirit was not stedfast with him, but upon every occasion they flew off from him. Note, Hypocrisy is the high road to apostasy. Those that do not set their hearts aright will not be stedfast with God, but play fat and loose. Secondly, What was a charge to the children: That they be not as their fathers. Note, Those that have descended from wicked and ungodly ancestors, if they will but consider the word and works of God, will see reason enough not to tread in their steps. It will be no excuse for a vain conversation that it was received by tradition from our fathers (1 Pet. i. 18); for what we know of them that was evil must be an admonition to us, that we dread that which was so pernicious to them as we would shun those courses which they took that were ruinous to their health or estates.

Wonders Wrought in Behalf of Israel; The Crimes of the Israelites;

9 The children of Ephraim, being armed, and carrying bows, turned back in the day of battle. 10 They kept not the covenant of God, and refused to walk in his law; 11 And forgat his works, and his wonders that he had showed them. 12 Marvellous things did he in the sight of their fathers, in the land of Egypt, in the field of Zoan. 13 He divided the sea, and caused them to pass through; and he made the waters to stand as a heap. 14 In the daytime also he led them with a cloud, and all the night with a light of fire. 15 He clave the rocks in the wilderness, and gave them drink as out of the great depths. 16 He brought streams also out of the rock, and caused waters to run down like rivers. 17 And they sinned yet more against him by provoking the most High in the wilderness. 18 And they tempted God in their heart by asking meat for their lust. 19 Yea, they spake against God; they said, Can God furnish a table in the wilderness? 20 Behold, he smote the rock, that the waters gushed out, and the streams overflowed; can he give bread also? can he provide flesh for his people? 21 Therefore the Lord heard this, and was wroth: so a fire was kindled against Jacob, and anger also came up against Israel; 22 Because they believed not in God, and trusted not in his salvation: 23 Though he had commanded the clouds from above, and opened the doors of heaven, 24 And had rained down manna upon them to eat, and had given them of the corn of heaven. 25 Man did eat angels' food: he sent them meat to the full. 26 He caused an east wind to blow in the heaven: and by his power he brought in the south wind. 27 He rained flesh also upon them as dust, and feathered fowls like as the sand of the sea: 28 And he let it fall in the midst of their camp, round about their habitations. 29 So they did eat, and were well filled: for he gave them their own desire; 30 They were not estranged from their lust. But while their meat was yet in their mouths, 31 The wrath of God came upon them, and slew the fattest of them, and smote down the chosen men of Israel. 32 For all this they sinned still, and believed not for his wondrous works. 33 Therefore their days did he consume in vanity, and their years in trouble. 34 When he slew them, then they sought him: and they returned and enquired early after God. 35 And they remembered that God was their rock, and the high God their redeemer. 36 Nevertheless they did flatter him with their mouth, and they lied unto him with their tongues. 37 For their heart was not right with him, neither were they stedfast in his covenant. 38 But he, being full of compassion, forgave their iniquity, and destroyed them not: yea, many a time turned he his anger away, and did not stir up all his wrath. 39 For he remembered that they were but flesh; a wind that passeth away, and cometh not again.

In these verses,

I. The psalmist observes the late rebukes of Providence that the people of Israel had been under, which they had brought upon themselves by their dealing treacherously with God, v. 9-11. The children of Ephraim, in which tribe Shiloh was, though they were well armed and shot with bows, yet turned back in the day of battle. This seems to refer to that shameful defeat which the Philistines gave them in Eli's time, when they took the ark prisoner, 1 Sam. iv. 10, 11. Of this the psalmist here begins to speak, and, after a long digression, returns to it again, v. 61. Well might that event be thus fresh in mind in David's time, above forty years after, for the ark, which in that memorable battle was seized by the Philistines, though it was quickly brought out of captivity, was never brought out of obscurity till David fetched it from Kirjath-jearim to his own city. Observe, 1. The shameful cowardice of the children of Ephraim, that warlike tribe, so famed for valiant men, Joshua's tribe; the children of that tribe, though as well armed as ever, turned back when they came to face the enemy. Note, Weapons of war stand men in little stead without a martial spirit, and that is gone if God be gone. Sin dispirits men and takes away the heart. 2. The causes of their cowardice, which were no less shameful; and these were, (1.) A shameful violation of God's law and their covenant with him (v. 10); they were basely treacherous and perfidious, for they kept not the covenant of God, and basely stubborn and rebellious (as they were described, v. 8), for they peremptorily refused to walk in his law, and, in effect, told him to his face they would not be ruled by him. (2.) A shameful ingratitude to God for the favours he had bestowed upon them: They forgot his works and his wonders, his works of wonder which they ought to have admired, v. 11. Note, Our forgetfulness of God's works is at the bottom of our disobedience to his laws.

II. He takes occasion hence to consult precedents and to compare this with the case of their fathers, who were in like manner unmindful of God's mercies to them and ungrateful to their founder and great benefactor, and were therefore often brought under his displeasure. The narrative in these verses is very remarkable, for it relates a kind of struggle between God's goodness and man's badness, and mercy, at length, rejoices against judgment.

1. God did great things for his people Israel when he first incorporated them and formed them into a people: Marvellous things did he in the sight of their fathers, and not only in their sight, but in their cause, and for their benefit, so strange, so kind, that one would think they should never be forgotten. What he did for them in the land of Egypt is only just mentioned here (v. 12), but afterwards resumed, v. 43. He proceeds here to show, (1.) How he made a lane for them through the Red Sea, and caused them, gave them courage, to pass through, though the waters stood over their heads as a heap, v. 13. See Isa. lxiii. 12, 13, where God is said to lead them by the hand, as it were, through the deep that they should not stumble. (2.) How he provided a guide for them through the untrodden paths of the wilderness (v. 14); he led them step by step, in the day time by a cloud, which also sheltered them from the heat, and all the night with a light of fire, which perhaps warmed the air; at least it made the darkness of night less frightful, and perhaps kept off wild beasts, Zech. ii. 5. (3.) How he furnished their camp with fresh water in a dry and thirsty land where no water was, not by opening the bottles of heaven (that would have been a common way), but by broaching a rock (v. 15, 16): He clave the rocks in the wilderness, which yielded water, though they were not capable of receiving it either from the clouds above or the springs beneath. Out of the dry and hard rock he gave them drink, not distilled as out of an alembic, drop by drop, but in streams running down like rivers, and as out of the great depths. God gives abundantly, and is rich in mercy; he gives seasonably, and sometimes makes us to feel the want of mercies that we may the better know the worth of them. This water which God gave Israel out of the rock was the more valuable because it was spiritual drink. And that rock was Christ.

2. When God began thus to bless them they began to affront him (v. 17): They sinned yet more against him, more than they had done in Egypt, though there they were bad enough, Ezek. xx. 8. They bore the miseries of their servitude better than the difficulties of their deliverance, and never murmured at their taskmasters so much as they did at Moses and Aaron; as if they were delivered to do all these abominations, Jer. vii. 10. As sin sometimes takes occasion by the commandment, so at other times it takes occasion by the deliverance, to become more exceedingly sinful. They provoked the Most High. Though he is most high, and they knew themselves an unequal match for him, yet they provoked him and even bade defiance to his justice; and this in the wilderness, where he had them at his mercy and therefore they were bound in interest to please him, and where he showed them so much mercy and therefore they were bound in gratitude to please him; yet there they said and did that which they knew would provoke him: They tempted God in their heart, v. 18. Their sin began in their heart, and thence it took its malignity. They do always err in their heart, Heb. iii. 10. Thus they tempted God, tried his patience to the utmost, whether he would bear with them or no, and, in effect, bade him do his worst. Two ways they provoked him:—(1.) By desiring, or rather demanding, that which he had not thought fit to give them: They asked meat for their lust. God had given them meat for their hunger, in the manna, wholesome pleasant food and in abundance; he had given them meat for their faith out of the heads of leviathan which he broke in pieces, Ps. lxxiv. 14. But all this would not serve; they must have meat for their lust, dainties and varieties to gratify a luxurious appetite. Nothing is more provoking to God than our quarrelling with our allotment and indulging the desires of the flesh. (2.) By distrusting his power to give them what they desired. This was tempting God indeed. They challenged him to give them flesh; and, if he did not, they would say it was because he could not, not because he did not see it fit for them (v. 19): They spoke against God. Those that set bounds to God's power speak against him. It was as injurious a reflection as could be cat upon God to say, Can God furnish a table in the wilderness? They had manna, but the did not think they had a table furnished unless they had boiled and roast, a first, a second, and a third course, as they had in Egypt, where they had both flesh and fish, and sauce too (Exod. xvi. 3, Num. xi. 5), dishes of meat and salvers of fruit. What an unreasonable insatiable thing is luxury! Such a mighty thing did these epicures think a table well furnished to be that they thought it was more than God himself could give them in that wilderness; whereas the beasts of the forest, and all the fowls of the mountains, are his, Ps. l. 10, 11. Their disbelief of God's power was so much the worse in that they did at the same time own that he had done as much as that came to (v. 20): Behold, he smote the rock, that the waters gushed out, which they and their cattle drank of. And which is easier, to furnish a table in the wilderness, which a rich man can do, or to fetch water out of a rock, which the greatest potentate on the earth cannot do? Never did unbelief, though always unreasonable, ask so absurd a question: "Can he that melted down a rock into streams of water give bread also? Or can he that has given bread provide flesh also?" Is any thing too hard for Omnipotence? When once the ordinary powers of nature are exceeded God has made bare his arm, and we must conclude that nothing is impossible with him. Be it ever so great a thing that we ask, it becomes us to own, Lord, if thou wilt, thou canst.

3. God justly resented the provocation and was much displeased with them (v. 21): The Lord heard this, and was wroth. Note, God is a witness to all our murmurings and distrusts; he hears them and is much displeased with them. A fire was kindled for this against Jacob; the fire of the Lord burnt among them, Num. xi. 1. Or it may be understood of the fire of God's anger which came up against Israel. To unbelievers our God is himself a consuming fire. Those that will not believe the power of God's mercy shall feel the power of his indignation, and be made to confess that it is a fearful thing to fall into his hands. Now here we are told, (1.) Why God thus resented the provocation (v. 22): Because by this it appeared that they believed not in God; they did not give credit to the revelation he had made of himself to them, for they durst not commit themselves to him, nor venture themselves with him: They trusted not in the salvation he had begun to work for them; for then they would not thus have questioned its progress. Those cannot be said to trust in God's salvation as their felicity at last who cannot find in their hearts to trust in his providence for food convenient in the way to it. That which aggravated their unbelief was the experience they had had of the power and goodness of God, v. 23-25. He had given them undeniable proofs of his power, not only on earth beneath, but in heaven above; for he commanded the clouds from above, as one that had created them and commanded them into being; he made what use he pleased of them. Usually by their showers they contribute to the earth's producing corn; but now, when God so commanded them, they showered down corn themselves, which is therefore called here the corn of heaven; for heaven can do the work without the earth, but not the earth without heaven. God, who has the key of the clouds, opened the doors of heaven, and that is more than opening the windows, which yet is spoken of as a great blessing, Mal. iii. 10. To all that by faith and prayer ask, seek, and knock, these doors shall at any time be opened; for the God of heaven is rich in mercy to all that call upon him. He not only keeps a good house, but keeps open house. Justly might God take it ill that they should distrust him when he had been so very kind to them that he had rained down manna upon them to eat, substantial food, daily, duly, enough for all, enough for each. Man did eat angels' food, such as angels, if they had occasion for food, would eat and be thankful for; or rather such as was given by the ministry of angels, and (as the Chaldee reads it) such as descended from the dwelling of angels. Every one, even the least child in Israel, did eat the bread of the mighty (so the margin reads it); the weakest stomach could digest it, and yet it was so nourishing that it was strong meat for strong men. And, though the provision was so good, yet they were not stinted, nor ever reduced to short allowance; for he sent them meat to the full. If they gathered little, it was their own fault; and yet even then they had no lack, Exod. xvi. 18. The daily provision God makes for us, and has made ever since we came into the world, though it has not so much of miracle as this, has no less of mercy, and is therefore a great aggravation of our distrust of God. (2.) How he expressed his resentment of the provocation, not in denying them what they so inordinately lusted after, but in granting it to them. [1.] Did they question his power? He soon gave them a sensible conviction that he could furnish a table in the wilderness. Though the winds seem to blow where they list, yet, when he pleased, he could make them his caterers to fetch in provisions, v. 26. He caused an east wind to blow and a south wind, either a south-east wind, or an east wind first to bring in the quails from that quarter and then a south wind to bring in more from that quarter; so that he rained flesh upon them, and that of the most delicate sort, not butchers' meat, but wild-fowl, and abundance of it, as dust, as the sand of the sea (v. 27), so that the meanest Israelite might have sufficient; and it cost them nothing, no, not the pains of fetching it from the mountains, for he let it fall in the midst of their camp, round about their habitation, v. 28. We have the account Num. xi. 31, 32. See how good God is even to the evil and unthankful, and wonder that his goodness does not overcome their badness. See what little reason we have to judge of God's love by such gifts of his bounty as these; dainty bits are no tokens of his peculiar favour. Christ gave dry bread to the disciples that he loved, but a sop dipped in the sauce to Judas that betrayed him. [2.] Did they defy his justice and boast that they had gained their point? He made them pay dearly for their quails; for, though he gave them their own desire, they were not estranged from their lust (v. 29, 30); their appetite was insatiable; they were well filled and yet they were not satisfied; for they knew not what they would have. Such is the nature of lust; it is content with nothing, and the more it is humoured the more humoursome it grows. Those that indulge their lust will never be estranged from it. Or it intimates that God's liberality did not make them ashamed of their ungrateful lustings, as it would have done if they had had any sense of honour. But what came of it? While the meat was yet in their mouth, rolled under the tongue as a sweet morsel, the wrath of God came upon them and slew the fattest of them (v. 31), those that were most luxurious and most daring. See Num. xi. 33, 34. They were fed as sheep for the slaughter: the butcher takes the fattest first. We may suppose there were some pious and contented Israelites, that did eat moderately of the quails and were never the worse; for it was not the meat that poisoned them, but their own lust. Let epicures and sensualists here read their doom. The end of those who make a god of their belly is destruction, Phil. iii. 19. The prosperity of fools shall destroy them, and their ruin will be the greater.

4. The judgments of God upon them did not reform them, nor attain the end, any more than his mercies (v. 32): For all this, they sinned still; they murmured and quarrelled with God and Moses as much as ever. Though God was wroth and smote them, yet they went on frowardly in the way of their heart (Isa. lvii. 17); they believed not for his wondrous works. Though his works of justice were as wondrous and as great proofs of his power as his works of mercy, yet they were not wrought upon by them to fear God, nor convinced how much it was their interest to make him their friend. Those hearts are hard indeed that will neither be melted by the mercies of God nor broken by his judgments.

5. They persisting in their sins, God proceeded in his judgments, but they were judgments of another nature, which wrought not suddenly, but slowly. He punished them not now with such acute diseases as that was which slew the fattest of them, but a lingering chronical distemper (v. 33): Therefore their days did he consume in vanity in the wilderness and their years in trouble. By an irreversible doom they were condemned to wear out thirty-eight tedious years in the wilderness, which indeed were consumed in vanity; for in all those years there was not a step taken nearer Canaan, but they were turned back again, and wandered to and fro as in a labyrinth, not one stroke struck towards the conquest of it: and not only in vanity, but in trouble, for their carcases were condemned to fall in the wilderness and there they all perished but Caleb and Joshua. Note, Those that sin still must expect to be in trouble still. And the reason why we spend our days in so much vanity and trouble, why we live with so little comfort and to so little purpose, is because we do not live by faith.

6. Under these rebukes they professed repentance, but they were not cordial and sincere in this profession. (1.) Their profession was plausible enough (v. 34, 35): When he slew them, or condemned them to be slain, then they sought him; they confessed their fault, and begged his pardon. When some were slain others in a fright cried to God for mercy, and promised they would reform and be very good; then they returned to God, and enquired early after him. So one would have taken them to be such as desired to find him. And they pretended to do this because, however they had forgotten it formerly, now they remembered that God was their rock and therefore now that they needed him they would fly to him and take shelter in him, and that the high God was their Redeemer, who brought them out of Egypt and to whom therefore they might come with boldness. Afflictions are sent to put us in mind of God as our rock and our redeemer; for, in prosperity, we are apt to forget him. (2.) They were not sincere in this profession (v. 36, 37): They did but flatter him with their mouth, as if they thought by fair speeches to prevail with him to revoke the sentence and remove the judgment, with a secret intention to break their word when the danger was over; they did not return to God with their whole heart, but feignedly, Jer. iii. 10. All their professions, prayers, and promises, were extorted by the rack. It was plain that they did not mean as they said, for they did not adhere to it. They thawed in the sun, but froze in the shade. They did but lie to God with their tongues, for their heart was not with him, was not right with him, as appeared by the issue, for they were not stedfast in his covenant. They were not sincere in their reformation, for they were not constant; and, by thinking thus to impose upon a heart-searching God, they really put as great an affront upon him as by any of their reflections.

7. God hereupon, in pity to them, put a stop to the judgments which were threatened and in part executed (v. 38, 39): But he, being full of compassion, forgave their iniquity. One would think this counterfeit repentance should have filled up the measure of their iniquity. What could be more provoking than to lie thus to the holy God, than thus to keep back part of the price, the chief part? Acts v. 3. And yet he, being full of compassion, forgave their iniquity thus far, that he did not destroy them and cut them off from being a people, as he justly might have done, but spared their lives till they had reared another generation which should enter into the promised land. Destroy it not, for a blessing is in it, Isa. lxv. 8. Many a time he turned his anger away (for he is Lord of his anger) and did not stir up all his wrath, to deal with them as they deserved: and why did he not? Not because their ruin would have been any loss to him, but, (1.) Because he was full of compassion and, when he was going to destroy them, his repentings were kindled together, and he said, How shall I give thee up, Ephraim? How shall I deliver thee, Israel? Hos. xi. 8. (2.) Because, though they did not rightly remember that he was their rock, he remembered that they were but flesh. He considered the corruption of their nature, which inclined them to evil, and was pleased to make that an excuse for his sparing them, though it was really no excuse for their sin. See Gen. vi. 3. He considered the weakness and frailty of their nature, and what an easy thing it would be to crush them: They are as a wind that passeth away and cometh not again. They may soon be taken off, but, when they are gone, they are gone irrecoverably, and then what will become of the covenant with Abraham? They are flesh, they are wind; whence it were easy to argue they may justly, they may immediately, be cut off, and there would be no loss of them: but God argues, on the contrary, therefore he will not destroy them; for the true reason is, He is full of compassion.

Judgments and Mercies; Wonders Wrought for Israel; Renewed Mercies

40 How oft did they provoke him in the wilderness, and grieve him in the desert! 41 Yea, they turned back and tempted God, and limited the Holy One of Israel. 42 They remembered not his hand, nor the day when he delivered them from the enemy. 43 How he had wrought his signs in Egypt, and his wonders in the field of Zoan: 44 And had turned their rivers into blood; and their floods, that they could not drink. 45 He sent divers sorts of flies among them, which devoured them; and frogs, which destroyed them. 46 He gave also their increase unto the caterpillar, and their labour unto the locust. 47 He destroyed their vines with hail, and their sycamore trees with frost. 48 He gave up their cattle also to the hail, and their flocks to hot thunderbolts. 49 He cast upon them the fierceness of his anger, wrath, and indignation, and trouble, by sending evil angels among them. 50 He made a way to his anger; he spared not their soul from death, but gave their life over to the pestilence; 51 And smote all the first-born in Egypt; the chief of their strength in the tabernacles of Ham: 52 But made his own people to go forth like sheep, and guided them in the wilderness like a flock. 53 And he led them on safely, so that they feared not: but the sea overwhelmed their enemies. 54 And he brought them to the border of his sanctuary, even to this mountain, which his right hand had purchased. 55 He cast out the heathen also before them, and divided them an inheritance by line, and made the tribes of Israel to dwell in their tents. 56 Yet they tempted and provoked the most high God, and kept not his testimonies: 57 But turned back, and dealt unfaithfully like their fathers: they were turned aside like a deceitful bow. 58 For they provoked him to anger with their high places, and moved him to jealousy with their graven images. 59 When God heard this, he was wroth, and greatly abhorred Israel: 60 So that he forsook the tabernacle of Shiloh, the tent which he placed among men; 61 And delivered his strength into captivity, and his glory into the enemy's hand. 62 He gave his people over also unto the sword; and was wroth with his inheritance. 63 The fire consumed their young men; and their maidens were not given to marriage. 64 Their priests fell by the sword; and their widows made no lamentation. 65 Then the Lord awaked as one out of sleep, and like a mighty man that shouteth by reason of wine. 66 And he smote his enemies in the hinder parts: he put them to a perpetual reproach. 67 Moreover he refused the tabernacle of Joseph, and chose not the tribe of Ephraim: 68 But chose the tribe of Judah, the mount Zion which he loved. 69 And he built his sanctuary like high palaces, like the earth which he hath established for ever. 70 He chose David also his servant, and took him from the sheepfolds: 71 From following the ewes great with young he brought him to feed Jacob his people, and Israel his inheritance. 72 So he fed them according to the integrity of his heart; and guided them by the skilfulness of his hands.

The matter and scope of this paragraph are the same with the former, showing what great mercies God had bestowed upon Israel, how provoking they had been, what judgments he had brought upon them for their sins, and yet how, in judgment, he remembered mercy at last. Let not those that receive mercy from God be thereby emboldened to sin, for the mercies they receive will aggravate their sin and hasten the punishment of it; yet let not those that are under divine rebukes for sin be discouraged from repentance, for their punishments are means of repentance, and shall not prevent the mercy God has yet in store for them. Observe,

I. The sins of Israel in the wilderness again reflected on, because written for our admonition (v. 40, 41): How often did they provoke him in the wilderness! Note once, nor twice, but many a time; and the repetition of the provocation was a great aggravation of it, as well as the place, v. 17. God kept an account how often they provoked him, though they did not. Num. xiv. 22, They have tempted me these ten times. By provoking him they did not so much anger him as grieve him, for he looked upon them as his children (Israel is my son, my first-born), and the undutiful disrespectful behaviour of children does more grieve than anger the tender parents; they lay it to heart, and take it unkindly, Isa. i. 2. They grieved him because they put him under a necessity of afflicting them, which he did not willingly. After they had humbled themselves before him they turned back and tempted God, as before, and limited the Holy One of Israel, prescribing to him what proofs he should give of his power and presence with them and what methods he should take in leading them and providing for them. They limited him to their way and their time, as if he did not observe that they quarrelled with him. It is presumption for us to limit the Holy One of Israel; for, being the Holy One, he will do what is most for his own glory; and, being the Holy One of Israel, he will do what is most for their good; and we both impeach his wisdom and betray our own pride and folly if we go about to prescribe to him. That which occasioned their limiting God for the future was their forgetting his former favours (v. 42): They remembered not his hand, how strong it is and how it had been stretched out for them, nor the day when he delivered them from the enemy, Pharaoh, that great enemy who sought their ruin. There are some days made remarkable by signal deliverances, which ought never to be forgotten; for the remembrance of them would encourage us in our greatest straits.

II. The mercies of God to Israel, which they were unmindful of when they tempted God and limited him; and this catalogue of the works of wonder which God wrought for them begins higher, and is carried down further, than that before, v. 12, &c.

1. This begins with their deliverance out of Egypt, and the plagues with which God compelled the Egyptians to let them go: these were the signs God wrought in Egypt (v. 43), the wonders he wrought in the field of Zoan, that is, in the country of Zoan, as we say, in Agro N., meaning in such a country.

(1.) Several of the plagues of Egypt are here specified, which speak aloud the power of God and his favour to Israel, as well as terror to his and their enemies. As, [1.] The turning of the waters into blood; they had made themselves drunk with the bloods of God's people, even the infants, and now God gave them blood to drink, for they were worthy, v. 44. [2.] The flies and frogs which infested them, mixtures of insects in swarms, in shoals, which devoured them, which destroyed them, v. 45. For God can make the weakest and most despicable animals instruments of his wrath when he pleases; what they want in strength may be made up in number. [3.] The plague of locusts, which devoured their increase, and that which they had laboured for, v. 46. They are called God's great army, Joel ii. 25. [4.] The hail, which destroyed their trees, especially their vines, the weakest of trees (v. 47), and their cattle, especially their flocks of sheep, the weakest of their cattle, which were killed with hot thunder-bolts (v. 48), and the frost, or congealed rain (as the word signifies), was so violent that it destroyed even the sycamore-trees. [5.] The death of the first-born was the last and sorest of the plagues of Egypt, and that which perfected the deliverance of Israel; it was first in intention (Exod. iv. 23), but last in execution; for, if gentler methods would have done the work, this would have been prevented: but it is here largely described, v. 49-51. First, The anger of God was the cause of it. Wrath had now come upon the Egyptians to the uttermost; Pharaoh's heart having been often hardened after less judgments had softened it, God now stirred up all his wrath; for he cast upon them the fierceness of his anger, anger in the highest degree, wrath and indignation the cause, and trouble (tribulation and anguish, Rom. ii. 8, 9) the effect. This from on high he cast upon them and did not spare, and they could not flee out of his hands, Job xxvii. 22. He made a way, or (as the word is) he weighed a path, to his anger. He did not cast it upon them uncertainly, but by weight. His anger was weighed with the greatest exactness in the balances of justice; for, in his greatest displeasure, he never did, nor ever will do, any wrong to any of his creatures: the path of his anger is always weighed. Secondly, The angels of God were the instruments employed in this execution: He sent evil angels among them, not evil in their own nature, but in respect to the errand upon which they were sent; they were destroying angels, or angels of punishment, which passed through all the land of Egypt, with orders, according to the weighed paths of God's anger, not to kill all, but the first-born only. Good angels become evil angels to sinners. Those that make the holy God their enemy must never expect the holy angels to be their friends. Thirdly, The execution itself was very severe: He spared not their soul from death, but suffered death to ride in triumph among them and gave their life over to the pestilence, which cut the thread of life off immediately; for he smote all the first-born in Egypt (v. 51), the chief of their strength, the hopes of their respective families; children are the parents' strength, and the first-born the chief of their strength. Thus, because Israel was precious in God's sight, he gave men for them and people for their life, Isa. xliii. 4.

(2.) By these plagues on the Egyptians God made a way for his own people to go forth like sheep, distinguishing between them and the Egyptians, as the shepherd divides between the sheep and the goats, having set his own mark on these sheep by the blood of the lamb sprinkled on their door-posts. He made them go forth like sheep, not knowing whither they went, and guided them in the wilderness, as a shepherd guides his flock, with all possible care and tenderness, v. 52. He led them on safely, though in dangerous paths, so that they feared not, that is, they needed not to fear; they were indeed frightened at the Red Sea (Exod. xiv. 10), but that was said to them, and done for them, which effectually silenced their fears. But the sea overwhelmed their enemies that ventured to pursue them into it, v. 63. It was a lane to them, but a grave to their persecutors.

2. It is carried down as far as their settlement in Canaan (v. 54): He brought them to the border of his sanctuary, to that land in the midst of which he set up his sanctuary, which was, as it were, the centre and metropolis, the crown and glory, of it. That is a happy land which is the border of God's sanctuary. It was the happiness of that land that there God was known, and there were his sanctuary and dwelling-place, Ps.lxxvi. 1, 2. The whole land in general, and Zion in particular, was the mountain which his right hand had purchased, which by his own power he had set apart for himself. See Ps. xliv. 3. He made them to ride on the high places of the earth, Isa. lviii. 14; Deut. xxxii. 13. They found the Canaanites in the full and quiet possession of that land, but God cast out the heathen before them, not only took away their title to it, as the Lord of the whole earth, but himself executed the judgment given against them, and, as Lord of hosts, turned them out of it, and made his people Israel tread upon their high places, dividing each tribe an inheritance by line, and making them to dwell in the houses of those whom they had destroyed. God could have turned the uninhabited uncultivated wilderness (which perhaps was nearly of the same extent as Canaan) into fruitful soil, and have planted them there; but the land he designed for them was to be a type of heaven, and therefore must be the glory of all lands; it must likewise be fought for, for the kingdom of heaven suffers violence.

III. The sins of Israel after they were settled in Canaan, v. 56-58. The children were like their fathers, and brought their old corruptions into their new habitations. Though God had done so much for them, yet they tempted and provoked the most high God still. He gave them his testimonies, but they did not keep them; they began very promisingly, but they turned back, gave God good words, but dealt unfaithfully, and were like a deceitful bow, which seemed likely to send the arrow to the mark, but, when it is drawn, breaks, and drops the arrow at the archer's foot, or perhaps makes it recoil in his face. There was no hold of them, nor any confidence to be put in their promises or professions. They seemed sometimes devoted to God, but they presently turned aside, and provoked him to anger with their high places and their graven images. Idolatry was the sin that did most easily beset them, and which, though they often professed their repentance for, they as often relapsed into. It was spiritual adultery either to worship idols or to worship God by images, as if he had been an idol, and therefore by it they are said to move him to jealousy, Deut. xxxii. 16, 21.

IV. The judgments God brought upon them for these sins. Their place in Canaan would no more secure them in a sinful way than their descent from Israel. You only have I known of all the families of the earth, therefore I will punish you, Amos iii. 2. Idolatry is winked at among the Gentiles, but not in Israel, 1. God was displeased with them (v. 59): When God heard this, when he heard the cry of their iniquity, which came up before him, he was wroth, he took it very heinously, as well he might, and he greatly abhorred Israel, whom he had greatly loved and delighted in. Those that had been the people of his choice became the generation of his wrath. Presumptuous sins, idolatries especially, render even Israelites odious to God's holiness and obnoxious to his justice. 2. He deserted his tabernacle among them, and removed the defence which was upon that glory, v. 60. God never leaves us till we leave him, never withdraws till we have driven him from us. His name is Jealous, and he is a jealous God; and therefore no marvel if a people whom he had betrothed to himself be loathed and rejected, and he refuse to cohabit with them any longer, when they have embraced the bosom of a stranger. The tabernacle at Shiloh was the tent God had placed among men, in which God would in very deed dwell with men upon the earth; but, when his people treacherously forsook it, he justly forsook it, and then all its glory departed. Israel has small joy of the tabernacle without the presence of God in it. 3. He gave up all into the hands of the enemy. Those whom God forsakes become an easy prey to the destroyer. The Philistines are sworn enemies to the Israel of God, and no less so to the God of Israel, and yet God will make use of them to be a scourge to his people. (1.) God permits them to take the ark prisoner, and carry it off as a trophy of their victory, to show that he had not only forsaken the tabernacle, but even the ark itself, which shall now be no longer a token of his presence (v. 61): He delivered his strength into captivity, as if it had been weakened and overcome, and his glory fell under the disgrace of being abandoned into the enemy's hand. We have the story 1 Sam. iv. 11. When the ark has become as a stranger among Israelites, no marvel if it soon be made a prisoner among Philistines. (2.) He suffers the armies of Israel to be routed by the Philistines (v. 62, 63): He gave his people over unto the sword, to the sword of his own justice and of the enemy's rage, for he was wroth with his inheritance; and that wrath of his was the fire which consumed their young men, in the prime of their time, by the sword or sickness, and made such a devastation of them that their maidens were not praised, that is, were not given in marriage (which is honourable in all), because there were no young men for them to be given to, and because the distresses and calamities of Israel were so many and great that the joys of marriage-solemnities were judged unseasonable, and it was said, Blessed is the womb that beareth not. General destructions produce a scarcity of men. Isa. xiii. 12, I will make a man more precious than fine gold, so that seven women shall take hold of one man, Isa. iv. 1; iii. 25. Yet this was not the worst: (3.) Even their priests, who attended the ark, fell by the sword, Hophni and Phinehas. Justly they fell, for they made themselves vile, and were sinners before the Lord exceedingly; and their priesthood was so far from being their protection that it aggravated their sin and hastened their fall. Justly did they fall by the sword, because they exposed themselves in the field of battle, without call or warrant. We throw ourselves out of God's protection when we go out of our place and out of the way of our duty. When the priests fell their widows made no lamentation, v. 64. All the ceremonies of mourning were lost and buried in substantial grief; the widow of Phinehas, instead of lamenting her husband's death, died herself, when she had called her son Ichabod, 1 Sam. iv. 19, &c.

V. God's return, in mercy, to them, and his gracious appearances for them after this. We read not of their repentance and return to God, but God was grieved for the miseries of Israel (Judg. x. 16) and concerned for his own honour, fearing the wrath of the enemy, lest they should behave themselves strangely, Deut. xxxii. 27. And therefore then the Lord awaked as one out of sleep (v. 65), and like a mighty man that shouteth by reason of wine, not only like one that is raised out of sleep and recovers himself from the slumber which by drinking he was overcome with, who then regards that which before he seemed wholly to neglect, but like one that is refreshed with sleep, and whose heart is made glad by the sober and moderate use of wine, and is therefore the more lively and vigorous, and fit for business. When God had delivered the ark of his strength into captivity, as one jealous of his honour, he soon put forth the arm of his strength to rescue it, stirred up his strength to do great things for his people.

1. He plagued the Philistines who held the ark in captivity, v. 66. He smote them with emerods in the hinder parts, wounded them behind, as if they were fleeing from him, even when they thought themselves more than conquerors. He put them to reproach, and they themselves helped to make it a perpetual reproach by the golden images of their emerods, which they returned with the ark for a trespass-offering (1 Sam. vi. 5), to remain in perpetuam rei memoriam—as a perpetual memorial. Note, Sooner or later God will glorify himself by putting disgrace upon his enemies, even when they are most elevated with their successes.

2. He provided a new settlement for his ark after it had been some months in captivity and some years in obscurity. He did indeed refuse the tabernacle of Joseph; he never sent it back to Shiloh, in the tribe of Ephraim, v. 67. The ruins of that place were standing monuments of divine justice. God, see what I did to Shiloh, Jer. vii. 12. But he did not wholly take away the glory from Israel; the moving of the ark is not the removing of it. Shiloh has lost it, but Israel has not. God will have a church in the world, and a kingdom among men, though this or that place may have its candlestick removed; nay, the rejection of Shiloh is the election of Zion, as, long after, the fall of the Jews was the riches of the Gentiles, Rom. xi. 12. When God chose not the tribe of Ephraim, of which tribe Joshua was, he chose the tribe of Judah (v. 68), because of that tribe Jesus was to be, who is greater than Joshua. Kirjath-jearim, the place to which the ark was brought after its rescue out of the hands of the Philistines, was in the tribe of Judah. There it took possession of that tribe; but thence it was removed to Zion, the Mount Zion which he loved (v. 68), which was beautiful for situation, the joy of the whole earth; there it was that he built his sanctuary like high palaces and like the earth, v. 69. David indeed erected only a tent for the ark, but a temple was then designed and prepared for, and finished by his son; and that was, (1.) A very stately place. It was built like the palaces of princes, and the great men of the earth, nay, it excelled them all in splendour and magnificence. Solomon built it, and yet here it is said God built it, for his father had taught him, perhaps with reference to this undertaking, that except the Lord build the house those labour in vain that build it, Ps. cxxvii. 1, which is a psalm for Solomon. (2.) A very stable place, like the earth, though not to continue as long as the earth, yet while it was to continue it was as firm as the earth, which God upholds by the word of his power, and it was not finally destroyed till the gospel temple was erected, which is to continue as long as the sun and moon endure (Ps. lxxxix. 36, 37) and against which the gates of hell shall not prevail.

3. He set a good government over them, a monarchy, and a monarch after his own heart: He chose David his servant out of all the thousands of Israel, and put the sceptre into his hand, out of whose loins Christ was to come, and who was to be a type of him, v. 70. Concerning David observe here, (1.) The meanness of his beginning. His extraction indeed was great, for he descended from the prince of the tribe of Judah, but his education was poor. He was bred not a scholar, not a soldier, but a shepherd. He was taken from the sheep-folds, as Moses was; for God delights to put honour upon the humble and diligent, to raise the poor out of the dust and to set them among princes; and sometimes he finds those most fit for public action that have spent the beginning of their time in solitude and contemplation. The Son of David was upbraided with the obscurity of his original: Is not this the carpenter? David was taken, he does not say from leading the rams, but from following the ewes, especially those great with young, which intimated that of all the good properties of a shepherd he was most remarkable for his tenderness and compassion to those of his flock that most needed his care. This temper of mind fitted him for government, and made him a type of Christ, who, when he feeds his flock like a shepherd, does with a particular care gently lead those that are with young, Isa. xl. 11. (2.) The greatness of his advancement. God preferred him to feed Jacob his people, v. 71. It was a great honour that God put upon him, in advancing him to be a king, especially to be king over Jacob and Israel, God's peculiar people, near and dear to him; but withal it was a great trust reposed in him when he was charged with the government of those that were God's own inheritance. God advanced him to the throne that he might feed them, not that he might feed himself, that he might do good, not that he might make his family great. It is the charge given to all the under-shepherds, both magistrates and ministers, that they feed the flock of God. (3.) The happiness of his management. David, having so great a trust put into his hands, obtained mercy of the Lord to be found both skilful and faithful in the discharge of it (v. 72): So he fed them; he ruled them and taught them, guided and protected them, [1.] Very honestly; he did it according to the integrity of his heart, aiming at nothing but the glory of God and the good of the people committed to his charge; the principles of his religion were the maxims of his government, which he administered, not with carnal policy, but with godly sincerity, by the grace of God. In every thing he did he meant well and had no by-end in view. [2.] Very discreetly; he did it by the skilfulness of his hands. He was not only very sincere in what he designed, but very prudent in what he did, and chose out the most proper means in pursuit of his end, for his God did instruct him to discretion. Happy the people that are under such a government! With good reason does the psalmist make this the finishing crowning instance of God's favour to Israel, for David was a type of Christ the great and good Shepherd, who was humbled first and then exalted, and of whom it was foretold that he should be filled with the spirit of wisdom and understanding and should judge and reprove with equity, Isa. xi. 3, 4. On the integrity of his heart and the skilfulness of his hands all his subjects may entirely rely, and of the increase of his government and people there shall be no end.

PSAL. LXXVIII.

An instructing Psalme of Asaph.

GIve eare my people to my law, incline your eare to the words of my mouth. I will open my mouth in a parable, I will utter hid things, of antiquitie. Which we have heard, and have knowne them, and our fathers have told us. We will not hide from their sonnes, to the generation after, telling the praises of Iehovah: his power also and his marvell which hee hath done. How he stablished a testimony in Iakob, and put a law in Israel, which he commanded our fathers, to make them knowne to their sons.

That the generation after, sons that should be borne might know, might rise up and tell their sonnes. And they might put their constant hope in God, and not forget the acts of God, and might keepe his commandements. And not be as their fathers, a generation perverse and rebellious: a generation that prepared not aright their heart, and whose spirit was not faithfull, with God. The sonnes of Aephrajim armed shooting with bow, turned backe in the day of battell.

They kept not the covenant of God, and in his Law they refused to walke. And forgate his actions, and his marvellous workes which he had shewed them. Before their fathers, he had done a miracle in the land of Aegypt, the field of Tsoan. He cleft the sea and made them passe thorow, and made the waters to stand as an heape. And led them with a cloud by day, and all the night with a light of fire. He clave the Rocks in the wildernesse, and gave drinke as out of the great deepes. And brought forth streames out of the rock, & made waters descend like rivers.

And they added yet to sin against him, to provoke bitterly the most high in the dry desart. And tempted God in their hart, asking meat for their soule. And they spake, against God they said; Can God furnish a table in the wildernesse? Loe hee smote the Rocke, and waters gushed out, and streames over-flowed: can he also give bread; or can he prepare flesh for his people? Therefore Iehovah heard, and was exceeding angry, and fire was kindled against Iakob; and also anger came up against Israel. Because they beleeved not in God, and trusted not in his salvation. Though he had commanded the skies from above, and opened the doores of heavens.

And rained upon them Manna to eat, and the wheat of heavens hee gave to them. Man did eat the bread of the mighties, hee sent them meat to satietie. Hee made an East-wind to passe forth in the heavens, and brought on a South-wind by his strength. And rained flesh upon them as dust; and fethered fowle, as the sand of the seas. And made it fall in the midst of his campe, round about his dwelling places. And they did eat and were filled vehemently, and their desire he brought unto them. They were not estranged from their desire, their meat was yet in their mouth. When the anger of God came up against them, and slew of the fat of them, and smote downe the choise young men of Israel. For all this they sinned yet, and beleeved not for his marvellous workes. And hee consumed their daies in vanitie, and their yeares in hastie terrour. When he slew them, then they sought him, and returned, and sought God early. And remembred that God was their Rocke, and the most high God, their redeemer. But they flatteringly allured him with their mouth, and with their tongue they lyed to him. For their heart was not firmely prepared with him, neither were they faithfull in his covenant. And he being compassionate, mercifully covered iniquitie, and corrupted not, but multiplied to turne away his anger, and did not stirre up all his wrathfull heat.

For he remembred that they were flesh, a wind that goeth, and shall not returne. How oft did they bitterly provoke him in the wildernesse, grieve him in the desart! For they returned and tempted God, and limited the holy one of Israel. They remembred not his hand, nor the day in which hee had redeemed them from the distresser. When hee put his signes in Aegypt, and his wonders in the field of Tsoan. And turned their rivers into bloud, and their streames, that they could not drinke. He sent among them a mixed swarme which did eat them, and the frog which corrupted them. And he gave their fruit to the caterpiller, and their labour to the locust. Hee killed their vine with haile, and their wild fig-trees with the blasting hailestone. And he shut up their cattell to the haile, and their flocks of cattell to the lightnings. Hee sent among them the burning of his anger, exceeding wrath, and indignation, and distresse, by the sending of the messengers of evills. Hee weighed out a path to his anger, he withheld not their soule from death, and their wilde beast hee shut up to the pestilence. And smote all the first-borne in Aegypt, the beginning of strengths in the tents of Cham. And hee made his people passe forth as sheepe, and led them on as a flocke in the wildernesse. And led them in confident safety, and they dreaded not, and the sea covered their enemies. And he brought them to the border of his holinesse: this mountaine, which his right hand purchased. And he cast out the heathens from their faces, and made them fall in the line of possession, & made the tribes of Israel to dwell in their tents. And they tempted & bitterly provoked the most high God, and kept not his testimonies. But turned backe and unfaithfully transgressed like their fathers; they were turned like a warping bow. And provoked him to anger by their high places, and by their graven idols they stirred him to jealousie. God heard, & was exceeding wroth, & vehemently abhorred Israel. And hee forsooke the dwelling place of Shilo, the tent he had placed for a dwelling among earthly men. And gave his strength into captivity, & his beauteous glory into the hand of the distresser. And shut up his people to the sword, & was exceeding wroth with his inheritance. The fire did eat their choice yong men, & their virgins were not praised. Their Priests fell by the sword, and their widowes wept not. And the Lord awaked as one out of sleepe, as a mighty one shouting after wine. And smote his distressers behinde, he gave them eternal reproach.

And he refused the tent of Ioseph, & chose not the tribe of Aephrajim. But he chose the tribe of Iudah, the mount Sion which he loved. And builded his sanctuary like high places, like the earth which hee founded for ever. And he chose David his servant, and tooke him from the folds of sheepe. From after the ewes with young brought he him, to feed Iakob his people, and Israel his possession. And he fed them according to the perfection of his heart, and by the discretions of his hands led he them.

Annotations. MY Law] or doctrine, for of it the Law hath the name in Hebrew; see Psal. 19. 8. Christ speaketh in this Psalme to his people, as the next verse sheweth. So Isa. [illegible: 1 letter]1. 4. Vers. 2. in a parable] that is, in (or with) parables, as the holy Ghost expoundeth it, Mat. 13. 34, 35. All these things spake Jesus to the multitude in parables, &c. that it might be fulfilled which was spoken by the Prophet, saying, I will open my mouth in parables &c. Here the narration and applying of ancient histories are called Parables, because all these things came unto our fathers as types, and were written to admonish us, 1 Cor. 10. 11. What a Parable meaneth, see Psal. 49. 5. will utter] or well out, as from a spring or fountaine. hid things] so the holy Ghost expoundeth it in Greeke, Mat. 13. 35. the Hebrew word signifying sharpe or obscure speeches, or riddles: see Psal. 49. 5. of antiquitie] understand, which are of antiquitie, that is, ancient things since the foundation of the world, Mat. 13. 35. Vers. 5. stablished] or reared up. testimonie] or witnesse, meaning the Covenant: see Psalm. 19. 8. in Iakob] among the Israelites, the children of Iakob. to their sonnes] all their posteritie, as Deut. 4. 9. teach them thy sons, and thy sons sons. So Deut. 6. 6, 7, 21. Vers. 8. perverse] or froward, stubborne. So Israel is noted to be, Exod. 32. 9. Deut. 31. 27. Vers. 9. Aephraim] The ten tribes of Israel, of which Ephraim was chiefe, though they were valiant warriours, yet for their sinnes fell before their enemies, 1 King. 17. Hos. 10. 11, 14. Some understand it of that slaughter of Ephraims sonnes mentioned, 1 Chron. 7. 21, 22, 23. which was while their father lived in Aegypt. Vers. 10. refused to walke] as 2 King. 17. 14, 15. they would not obey, but hardned their neckes, &c. and refused his statutes and his covenant, which he made with their fathers &c. Vers. 12. a miracle] that is, miracles, marvels, as in vers. 2. parable is for parables. of Tsoan] or of Tanis, as the Greeke and Chaldee calleth it. It was a chiefe citie in Aegypt, and the Kings Court or palace, and a place of great antiquitie, Isa. 30. 3, 4. Num. 13. 23. And the field of Tsoan, is the countrie or territories of that citie, as the field of Edom, Gen. 32. 3. the field of Moab, Gen. 36. 35. Num. 21. 20. So after, vers. 43. Vers. 13. cl[illegible: 2 letters]t the sea] the red sea, where the Israelites were baptised, Exod. 14. 1 Cor. 10. 2. Vers. 14. a cloud] to shadow them from the Sunne; and to guide them in their journeyes: a figure of Gods protection over his Church, and guidance of the same, Exod. 13. 21. and 40. 38. Num. 9. 17,—22. Nehem. 9. 19. Isa 4. 5. Vers. 15. the Rockes] once at Horeb, Exod. 17. 6. and againe at Cadesh, Num. 20. 1. 11. The Rocke was spiritually Christ, 1 Cor. 10. 4. great deep's] that is, the great deepe, as the Greeke turneth it: the phrase is taken from Gen. 7. 11. though here deepes is put for deepe, for the more vehemencie, or, for every of the great deepes. Or we may turne it, as in deepes very much, to wit, drinke. Vers. 17. to provoke bitterly] by rebellion, exasperating and causing wrath and bitternesse, as both the Hebrew and Greeke words signifie, Psal. 5. 11. Hebr. 3. 16. Vers. 18. for their soule] that is, their lust, their appetite: See Psal. 27. 12. Vers. 20. bread] that is generally, food, Psalm. 136. 25. and in speciall flesh, as after is explained, and the Hebrew lechem sometime signifieth, Eev. 3. 11. Numb. 28. 2. Of this their lufting, see Num. 11. 4, &c. can he prepare] The word can is againe to be repeated from the former sentence. See also the note on Psal. 77. 5. Vers. 21. ascended] that is, burned: for fire mounteth upward: so vers. 31. Vers. 24. Manna] or as in Hebrew, Man, a small round thing like Coriander seed, coloured like Bdelium, (that is, like wax, & clear, but white,) hard, to be ground in milles, or pounded; of it cakes were made, whose taste was like the best fresh oile, and like wafers made with honey. When the dew fell on the host by night, the Manna fell with it; when the dew was ascended, the Manna appeared like the hoare frost on the earth; then the people gathered it, for when the heat of the Sun came, it was melted. It was a meat which they knew not, nor their fathers: when they saw it, they said, It is Manna (that is, a ready meat, or What is this?) for they wist not what it was: and Moses said, This is the bread which the Lord hath given you to eat, Numb. 11. 7, 8, 9. Exod. 16. 14, 15. 31. Deut. 8. 3. Of this they had to eat forty yeeres in the wildernesse, till they came into Canaan, Exod. 16. 35. Ios. 5. 12: It was a figure of Christ, and his spirituall graces, Joh. 6. 31, 32, 33. Revel. 2. 17. Vers. 25. man did eat] or Every one did eat. bread of the Mighties] that is, of the Angels, (as the Chaldee and Greeke explaineth it,) which are mightie in strength, Psal. 103. 20. and Manna is called their bread, either because by their ministery God sent it, or because it came from heaven, the habitation of Angels, as the Chaldee paraphraseth; or because it was excellent, so as the Angels (if they needed any food) might eat it. So the tongue of Angels, 1 Cor. 13. 1. is the most sweet and excellent tongue: Or by mighties, we may understand the mightie heavens. meat] The Hebrew tsedah properly signifieth venison, that is, meat caught with hunting; but generally is used for all food. So Psal. 132. 15. to satietie] or enough: for every man had an Omer full (that is, the tenth part of an Ephah or Bushell) of Manna for a day, Exod. 16. 16, 36. and of flesh they had store, till it came out at their nosthrills, and was loath some unto them, Numb. 11. 19, 20. Vers. 26. brought on] led or drove forward; as Numb. 11. 31. Then there went forth a wind from the Lord, and brought quailes from the sea &c. Vers. 27. flesh as dust] that is, quailes in great abundance; so that he that gathered least, gathered ten Homers full, (that is, an hundred Ephahs or Bishels:) for one Homer contained ten Ephahs, Numb. 11. 32. Ezek. 45. 11. Vers. 28. made it fall] the flesh, the quailes; being fat and heavie fowle, and by the moist south-east wind made more heavie, fell upon the campe a daies journey on each side, round about the host, and they were about two cubits above the earth, Numb. 11. 31. his campe] the Lords, because he dwelt among them, Num. 5. 3. called elsewhere the hosts of the Lord, Exod. 12. 41. or his, that is, Israels: so vers. 63, 64. Vers. 30. They were not estranged] that is, (as the Greeke explaineth it) they were not deprived, their desired meat was not taken away from them; as it is written, the flesh was yet betweene their teeth, it was not yet cut off: (that is, taken from them, as Ioel 1. 5.) and the wrath of the Lord was kindled against the people, Numb. 11. 33. Or it may be understood of their affections and lust not yet changed. Vers. 31. ascended] that is, burned, as vers. 21. This is meant of the plague wherewith God smote the people, Numb. 11. 33, 34. fat] that is, the chiefe and strongest, as Iudg. 3. 29. So weake, poore, or base men, are called leane or thin, Psal. 41. 2. Fat, (or fatnesses,) is here figuratively put for fat persons. See the notes on Psal. 36. 12. and 106. 15. choise young men] young men are called chosen, because they are selected for warres, and other serviceable affaires, when ancient men are let rest, Numb. 1. 3. and 8. 24, 25, 26. Exod. 24. 5. Vers. 33. hastie terrour] or, a sudden plague; as was threatned, Levit. 26. 16. Vers. 36. flatteringly allured] or deceived, that is, went about to deceive, by perswading flattering words. Vers. 37. firmely prepared] aright setled ready and stable, as is the heart of the godly, Psal. 112. 7 and 57. 8. Vers. 38. mercifully covered] made expiation, and forgave: So Psal. 65. 4. and 79. 9. corrupted] that is, destroyed utterly: so Deut. 4. 31. multiplied to turne] that is, much and often turned away his anger. Vers. 39. flesh] that is, weake, and corrupt. See Psal. 56. 5. a wind] mans life is a vapour that appeareth for a little time, and afterward vanisheth away, I am. 4. 14. Vers. 40. How oft] ten times (as the Lord said, Numb. 14. 22.) this people tempted him, and obeyed not his voice. 1. At the red sea, for feare of the Aegyptians, Exod. 14. 11, 12. 2. At Marah, where they wanted drinke, Exod. 15. 23, 24. 3. In the wildernesse of Sin, where they wanted meat, Exod. 16. 2. 4. In keeping Manna till the morrow, which God had forbidden, Exod. 16. 20. 5. In going out for Manna on the Sabbath day, Exod. 16. 27, 28. 6. At Rephidim, murmuring for lack of water, Exod. 17. 1, 2, 3. 7. At Horeb, where they make the golden calfe, Exod. 32. 8. In Taberah, murmuring for tediousnesse of their way, Numb. 11. 1. 9. At Kibroth hattaavah, where they lusted for flesh, Numb. 11. 4. 10. In Paran, where they refuse the land of Canaan, being discouraged by their spies, Num. 14. 1, 2, &c. And after this they sinned seven times; as 1. In pressing to goe fight, when God forbade them, Num. 14. 44, 45. 2. In the rebellion of Korah, Dathan, and Abiram, Numb. 16. 1, &c. 3. In the murmuring for the death of Korah and his company, Numb. 16. 41, &c. 4. At Meribah, murmuring for lack of water, Numb. 20. 2, 3, &c. 5. For griefe of their way, murmuring and loathing Manna, Numb. 21. 4, 5, &c. 6. At Shittim, committing whoredome with the daughters of Moab; 7. And in the same place, coupling themselves to Baal-peor, and eating the sacrifices of the dead, Numb. 25. 1, 2, 3, &c. Vers. 41. returned and tempted] that is, efisoones, againe and againe tempted; contrary to the law, Deut. 6. 16. limited] prescribed limits, bounds, or markes; as before, vers. 20. Vers. 44. to bloud] The first of the ten plagues, wherewith God smote the Aegyptians, which had drowned his children in their rivers, Exod. 7. 19. 20, 21. and 1. 22. whereto agreeth the third viall of wrath powred out on Antichrists kingdom, spiritually called Aegypt, Rev. 16. 4. 6. and 11. 8. Vers. 45. a mixed swarme] a mixture, sundry sorts of flyes, vermine, or hurtfull beasts: by the Greeke they were flyes; by the Chaldee, mixtures of wilde beasts. It was the fourth plague of Aegypt: See Exod. 8. 24. the frog] that is, frogs, (as afterward caterpillar, locust, for locusts, &c.) The second plague of Aegypt, Exod. 8. 6. figures of uncleane spirits, which gather the Kings of the world to the battell of the great day of God, Rev. 16. 13, 14. corrupted] that is, marred and destroyed. Vers. 46. their fruit] all that growes out of the earth. caterpillar] a worme that consumeth and spoileth grasse & fruits, Ioel 1. 4. Locust] or grashopper, (which have their name of their multitude, for they flie many together, Prov. 30. 27. Nahum. 3. 15. Iudg. 6. 5.) Locusts in those countries flie in the aire multitudes together; and whersoever they fall, they devoure every greene thing. This was the eighth plague of Egypt, wherby all herbs and fruits were consumed, Exod. 10. 14, 15. Figures of Antichrists ministers, Rev. 9. 3, 4, &c. Vers. 47. blasting hailestone] a word no where found but in this place. The seventh plague of Aegypt was grievous haile mixed with fire, that killed men, beasts, herbs and trees, Exod. 9. 24, 25. So in Revel. 16. 21. baile of talent weight falleth on blasphemers. Vers. 48. he shut up] that is, gave: See Psal. 31. 6. so vers. 50. lightnings] or, the flying firecoles, thunderbolts: see this word, Psal. 76. 4. The Greeke here turneth it, fire. Vers. 49. messengers] or Angels of evils, or as the Greeke saith, evill Angels: such indeed God useth to punish men by, Job 1. 12, 16, &c. The Chaldee also translateth, sent by the hand of them that doe evill. But hereby may be meant Moses and Aaron, whom the Lord sent to denounce these plagues before they came, & by their hand brought them on Egypt, Exod. 7. 1, 2, 19. and 8. 1, 2, 5, 16, 21. and 9. 14, 15, &c. Vers. 50. He weighed] to wit, making his punishments proportionable to their sins and obstinacie: for as men increase sinne, so doth God judgement, Levit. 26. 21, 23, 24, 27, 28. Wilde beast] that is, beasts, which have their name of livelinesse (as is noted, Psal. 68. 11.) therefore some turne it here, life; but the Greeke plainly saith cattell. The fifth plague of Aegypt, was the pest or murraine of all beasts and cattell, Exod. 9. 3. Vers. 51. the first-borne] the tenth and last plague was the death of all the firstlings of Aegypt, in the night that Israel kept the Passeover, and departed the land, Exod. 12. 27, 29, 30. The first-borne usually ministred to God: but God smote all such idolatrous ministers in Egypt, and upon their gods also he did execution, Numb. 33. 4. but, spared the first borne of Israel, by the bloud of the Lamb; and after chose the tribe of Levi to minister in their stead, Num. 3. 40, 41, 45. and 8. 16,—19. beginning of strengths] or chiefest of painfull mights: so the eldest childe is named, Gen. 49. 3. Deut. 21. 17. Therefore were they to be given to the Lord. tents of Cham] the dwellings of the Egyptians, which were the posteritie of Cham, the sonne of Noah, Gen. 10. 6. See the Note on Psalme 68. 32. Vers. 52. his people passe forth] the Israelites tooke their journies from Rameses, Exod. 12. 37. See Psal. 77. 21. Vers. 54. border of his holinesse] his holy border; meaning the land of Canaan, sanctified to be the possession of his people, and limited in all the borders of it, as Num. 34. 2, 3,—12. or, border of his Sanctuary. this mountaine] that is, mountainy countrey Canaan, called a land of mountaines and valleyes, Deut. 11. 11. So Exod. 15. 17. Or in speciall he may meane mount Sion: whereof after in verse 68. Vers. 55. the Heathens] the seven mighty Nations of Canaan, where Ioshua and Israel killed one and thirtie kings, Deut. 7. 1. Iosh. 12. 7,—24. made them fall in the line] that is, made their countrey fall out by line and measure, to be the inheritance of Israel, Iosh. 15 and 16 and 17 chapters. tribes] the posteritie of the 12 sonnes of Israel, called tribes, after the Romane name, where at first the whole multitude was divided into three parts, called thereof tribes: but the Hebrew name signifieth Staves or roddes, as growing out of one stocke or tree, and these were twelve, Num. 13. 3, 5,—16. Vers. 56. And they tempted] The Israelites notwithstanding all former mercies, tempted God and sinned in Canaan their possession, as is manifested in the booke of Iudges. Vers. 57. like their fathers] whose carkasses fell in the wildernesse. For of six hundred thousand men that came out of Egypt, not any one came into Canaan, save Caleb and Ioshua, Exod. 38. 26. Num. 14. 29, 30. and 26. 64, 65. a warping bow] or, bow of deceit, that shooteth awry, and so deceiveth. So Hos. 7. 16. Vers. 58. high places] Temples, Chapels, & consecrated places on mountaines, where the nations used to sacrifice, and Israel imitated them, Num. 33. 52. Deut. 12. 2. 1 Kings 11. 7. and 12. 31, 32. and 14. 23. to jealousie] to jealous anger, for which a man will not spare in the day of vengeance, nor can beare the sight of any ransome, Prov. 6. 34, 35. unto this, God is moved by idolatry, which is spirituall fornication, Exod. 20. 4, 5. Deut. 31. 16, 17. and 32. 21. Vers. 59. abhorred] or refused, with loathsomnesse and contempt. So after, vers. 67. Vers. 60. the dwelling place] the tabernacle set in Shilo, 1 Sam. 1. 3. There God dwelt among men, Exod. 29. 44. 45, 46. Vers. 61. his strength] the Arke of his covenant, (called the Arke of his strength, Psal. 132. 8.) this was captived by the Philistims, 1 Sam. 4. 11. The Chaldee translateth it, his Law. beauteous glory or fatrenesse, magnificence; meaning the Arke fore-mentioned, as Phineas wife said, the glory is departed from Israel, for the Arke of God is taken, 1 Sam. 4. 20, 22. Vers. 62. shut up] that is, delivered his people to the sword of the Philistims, who killed thirty thousand Israelites, 1 Sam. 4. 10. Vers. 63. The fire] that is, Gods wrath, by the sword of the Philistims, as verse 21. So in Ezek. 30. 8. a fire in Egypt, signifieth (as the Chaldee there expoundeth it) a people strong like fire. were not praised] by hymnes, and songs, as was the wont at their espousals and marriages; that is, they were not married. Vers. 64. Their Priests] Hophni and Phineas, 1 Sam. 4. 11. The Hebrew is singularly, His Priests, and so before and after, his choise young men, &c. meaning Israels, who is spoken of, as of one man. But the Scripture useth these phrases indifferently; as, All Aedom was servants, 2 Sam. 8. 14. for which in 1 Chron. 18. 13. is written, All Aedom were servants. Of this name Priests, see Psal. 99. 6. wept not] that is, lamented not at their funerall; for Phineas wife her selfe died in travell, 1 Sam. 4. 19, 20. Vers. 65. awaked] stirred up himselfe to punish the Philistims, where as before he seemed to sleepe, as Psal. 44: 24. after wine] or, by reason of wine, that is, when hee hath drunke wine, which cheareth and encourageth the heart; so did God behave him-selfe. Vers. 66. behinde] that is, in the hinder secret parts; (as the Chaldee addeth, with emerods in their hinder parts:) for so God smote the Philistims with pilos or hemoroids for abusing his Arke, 1 Sam. 5. 1, 6. 9, 12. eternall reproach] by this punishment, and the monuments thereof; for the Philistims were forced to make similitudes of their hemoroids and secret parts, of gold, and send with the Arke home to Israel, as an oblation for their sinne, 1 Sam. 6. 4, 5, 11, 15, 17. Vers. 67. herefused] or, abhorred, despised, as verse 59. the tent of Joseph] that is, the tribe of Ephraim the sonne of Ioseph, where the Tabernacle and Arke had remained many yeares in Shiloh: God returned not the Arke thither, but to Bethshemesh and Kirjathjearim, cities of Iudah, 1 Sam. 6. 12. and 7. 1, 2. Wherefore Shiloh is used after for an example of judgement, Ier. 7. 12, 14. and 26. 6, 9. Or this may be meant of the ten tribes of Israel, (of whom Ephraim of Ioseph was chiefe) which were cast off for idolatrie, and captived by the Assyrians, 2 Kings 17. Vers. 69. builded his Sanctuary] the glorious temple by Solomon sonne of David, 1 King. 6. 1, 2, 3, &c. like high places] Kings palaces or towers. The Greeke and Chaldee turne it, Unicornes, whose hornes are high, Psal. 92. 11. For Ramim, high places, they read Remim, Unicornes. Vers. 70. from the fold of sheepe] that is, from base estate. For David keeping his fathers sheepe, was by Samuel anointed King over Israel, 1 Sam. 16. 11. 13. 2 Sam. 7. 8. So Amos 7. 14, 15. Vers. 71. to feed Iakob] so the Greeke well explaineth the Hebrew phrase, to feed in Iakob; where in is to be omitted in English, as the like phrase sheweth, 1 Sam. 16. 11. & 17. 34. & the Hebrew it selfe often omitteth it, as 2 Sam. 5. 2. and 7. 7. So here in the former verse, he chose in David, that is, he chose David. Kings are said to feed their people, because their office is like to the good shepherds, in guiding and governing. See Psal. 23. 1. And Pastors are Princes, Ier. 6. 3. and 12. 10. Vers. 72. discretion of his hands] or Prudencies of his palmes, that is, with most prudent and discreet administration menaged he them; figuring Christ herein, who is called David, and the great and good Pastor of his flocke, Ezek. 34. 23. Ioh. 10. 11. Heb. 13. 20.

PSAL. LXXVIII.

MAſchil of Aſaph] Ode didaſcalica Aſaphi. The ſix firſt verſes are procemial, wooing attention from the dignity, difficulty, antiquity, certainty, &c. of the matter in this Pſalm diſcourſed on, containing an abſtract of the whole Pentateuch, and acquainting us with the ancient way of preaching, which was an hiſtoricall narration of the miraculous mercies that God had from time to time conferred upon his people, their hatefull abuſe of his benefits, and their puniſhments thereupon. This is to be ſeen in ſundry Pſalmes, in St. Stephens Sermon, Act 7. and St. Pauls, Act. 13. & eſt ſane valde venerandum iſt[illegible: 1 letter]d ſancta antiquitatis [illegible: 1 word]; This is a very venerable momment of holy antiquity, and teacheth us the right uſe of hiſtory, quae dicta eſt [non-Latin text not transcribed] ſaith Plato.

Verſ. 1. Give ear O my people to my Law] i. e. To my Doctin, which hath its name in Hebrew from darting it into the ſoul; and theſe are the Pſalmiſts words in Gods name, calling for utmoſt attention.

Incline your ears, &c.] Lay them cloſe to my lips, that no parcel of this ſacred language fall to the ground by your default, [non-Latin text not transcribed], A[illegible: 1 letter]rizate, auribus h[illegible: 2 letters]rite, Receive it into your ears; yea, draw up the ears of your mind to the ears of your bodies, that one ſound may peirce both, Act. 2.14. Iſa. 55.3. Hear and give ear, be not proud, for the Lord hath ſpoken it, Jer. 13.15.

Verſ. 2. I will open my mouth in a parable] I will ſpeak freely and plainly (I will open my mouth, Mat. 5.2. Act. 10.34.) and yet acutely and accurately, See Pſal. 49.4. with the Note.

I will utter dark ſayings of old] Heb. I will wel-out (as from a ſpring or fountain) dark or ſharp ſayings, tranſacted and recorded of old, but of good uſe for ever. Difficulty doth not diſcourage, but rather whet on heroick ſpirits to a more diligent inquiry. Aben-Ezra noteth here, that verſe 9. The children of Ephraim, &c. is a parable, and verſe 25. Man did eat Angels food, is a riddle, or dark ſaying.

Verſ. 3. Which we have heard and known] Hearing and ſeeing are the two learned ſenſes, whereby knowledge, yea life, entreth into the ſoul, Prov. 2.2, 10. Iſa. 55.3.

And our Fathers have told us] Have delivered down to us from hand to hand, whetting upon us the written word, Deut. 6.7. and adding thereunto, for explication, many other things fit to be known.

Verſ. 4. We will not hide them from their children] The manifeſtation of the ſpirit is given to every man to profit withall, 1 Cor. 12.7. neither is any one born, (much leſs born again) for himſelf; but muſt be as uſefull as may be in his Generation, Paulum ſ[illegible: 1 letter]pultae diſtat i[illegible: 1 letter]ertiae Celata virtus. —Hor.

The praiſes of the Lord] The praiſe-worthy acts of God for his people, and againſt their enemies; for theſe two are not ſundred, Phil. 1.28.

Verſ. 5. For he eſtabliſhed a teſtimony in Jacob, &c.] Leſt any ſhould attribute too much to ancient traditions, and to ſhew that Antiquity muſt have no more authority than what it can maintain; the Pſalmiſt here (as afterwards the Prophet Eſay) calleth them, to the Law, and to the Teſtimonies; for if any ſpeak not according to this word, it is becauſe there is no light in them, Iſa. 8.26.

Verſ. 6. Who ſhall ariſe and declare them] i. e. Succeed their Parents both in their place and office of teaching their poſterity; not ſuffering the truth which is after godlineſs, (Tit. 1.1.) to fall and fall in the ſtreets, Iſa. 59.14, 15. or if it do, raiſing it up again, and reſtoring it to their utmoſt.

Verſ. 7. That they might ſet their hope in God] Summa legis divinae & ſcopus, this is a brief of the Bible, viz. to beleeve in God and obey his law; both which men ſhall the better do, if they forget not his works.

Verſ. 8. And might not be as their Fathers] Fathers are not alwaies to be followed,Cicero Epiſt. Ezek. 20.18, 19. He zealouſly affected his Fathers, but not well, who ſaid, I will follow them ſicut bos armentum, e[illegible: 1 letter]iamſi [illegible: 1 letter]uant, though I fall with them.

A ſtubborn and rebellious Generation] Aver ſatrix & irritatrix.

A Generation that ſet not, &c.] Double-minded men, unſtable in all their wayes, Jam. 1.8. having religionem ephemeram, as Beza ſaid of Balduin, that Ecebolius the ſecond.

And whoſe ſpirit was not ſtedfaſt with God] As was that Martyrs who ſaid, Though you may pluck the heart out of my body, yet you ſhall never pluck the truth out of my heart. The Heavens ſhall ſooner fall, ſaid Another, than I will forſake the Truth I have once received.

Verſ. 9. The children of Ephraim being armed, &c.] This the Rabbines interpret of eight thouſand Ephraimites, who would needs break priſon, as it were, out of Egypt (before the time that God had ſet for their deliverance thence) and ſeize upon Paleſtina the promiſed Land; but with evill ſucceſſe; for they were ſlain by the men of Gath, to the great grief of their Father Ephraim, 1 Chron. 7.21, 22, 23. and to the increaſe of their ſervitude in Egypt, Exod. 1. This is hiſtoria Caballica. See R. Solomon on thoſe words, Exod. 15.14. the people ſhall hear and be afraid; ſorrow ſhall take hold on the inhabitants of Paleſtina, who remembring what a ſlaughter they once made of theſe Ephraimites, ſhall fear the juſt revenge of that cruelty. Others interpret this text by Judg. 1.29. and ſome by 2 King. 17. with Hoſ. 10.6, 7, 8, &c. but this to mee ſeemeth likelieſt. Theſe are ancient things, and of ſuch the Pſalmiſt promiſeth to treat, verſ. 2, 3.

Being armed and carrying bows] Truſting to their own ſtrength, and warlike preparations; and chuſing rather to be counted temerarious than timorous.

Turned back in the day of battel] Carnal confidence ſeldome comes home, otherwiſe than weeping.

Verſ. 10. They kept not the Covenant, &c.] And ſo betrayed themſelves into the hands of divine juſtice, they were worthily worſted. See 2 Chron. 15.2.

And refuſed walk in the law] They were ſet upon it, and would not be ruled by their Father Ephraim, or any other that counſelled them to the contrary; and haply ſaid the like to them that Archidamus did to his over-daring ſon, Aut viribus adde, aut animis adime, Either adde to thy forces, or abate of thy courage.

Verſ. 11. And forgat his works and his wonders] Forgetfulneſs is a grave; & ingrato quicquid donatur, deperditur, all is loſt that is conferred on an ungratefull perſon.

Verſ. 12. Marvellous things did he, &c.] Whereof they were eye-witneſſes, and therefore could not plead ignorance, or excuſe. The Hebrew hath it, a marvel, or a miracle, collectivè.

In the field of Zoan] Corruptly called afterward Tan and Tanis; Ptolom. Strabo. a populous and principall City of Egypt even in Iſaiahs time, chap. 19. one hundred and eighty furlongs from Memphis, ſaith Joſephus; there Moſes wrought his miracles.

Verſ. 13. He divided the Sea] Making it fordable for them, and fixing thoſe fluid waters, like ſtone walls on each hand of them, whiles they paſſed thorough with eaſe and ſafety. Every main affliction is our Red-ſea; which while it threats to ſwallow, preſerveth us.

Verſ. 14. In the day-time alſo he led them with a cloud] This cloud not only conducted them, but alſo compaſſed them in on every ſide, both to keep them from the parching heat of the Sun, and to ſave them from the ſight and violence of their enemies, Exod. 13.21. A figure of Gods guidance of his Church, and protection over the ſame, Iſa. 4.5. Neh. 9.9.

Verſ. 15. Hee clave the rocks] And ſet them abroach, both that in Rephidim, Exod. 17. and the other in Cadeſh, Num. 20. Moſes Nehamides, on Exod. 17. ſaith, that the old Jew-doctors held that the Rock of Rephidim not only yeelded waters like a river all thoſe forty years wherein they were in the wilderneſs, but followed them alſo there whitherſoever they went. This agreeth well with that of the Apoſtle St. Paul. 1 Cor. 10.4. who ſweetly allegorizeth this hiſtory.

As out of the great deeps] i. e. In great abundance. Rocks ſooner yeeld fire than water; but what cannot God do?Ad [illegible: 1 word] uſque.

Verſ. 16. He brought ſtreams alſo out of the Rock] Idem enuntiat per Epexege[illegible: 1 letter]i, ad miraculi magnitudinem oſtendendam. The ſame again, to ſet forth the greatneſs of the miracle. This was a ſtanding miracle, as was alſo the pillar of cloud, the pillar of fire, and the Manna.

Verſ. 17. And they ſinned yet more againſt him] The better he was to them, the worſe were they toward him; as if God had hired them to be wicked; and this was ordinary with them, and is ſtill amongſt us. Oh the divine patience!

By provoking the moſt High in the wilderneſs] In terra arida ubi Deo indies indigebant, ibi peccabant, ſaith Aben-Ezra here. This was another aggravation of their ſin.

Verſ. 18. And they tempted God in their hearts] In their hearts firſt, but afterwards alſo with their lips. The Pſalmiſt here ſtriketh at the root of their wickedneſs.

By asking meat for their luſt] Not for their neceſſity (that had been more excuſable, Prov. 6.30.) but to ſatisfie their inordinate appetite, to gratify their licoriſh palat.

Verſ. 19. Yea they ſpake againſt God] Their villanous and foul thoughts bliſtered and brake out at their lips.

Can God furniſh a table?] This was a blaſphemous queſtion. God can do more than he will; but whatſoever he will do, that ſhall be done, and nothing can hinder it. Lord, if thou wilt, thou canſt make [illegible: 1 letter]i[illegible: 1 letter]e clean, ſaid he in the Goſpel. And this was better than that of the other, who ſaid, If thou canſt do any thing, help us, Mar. 9.

Verſ. 20. Behold he ſmote the Rock, &c.] And ſo ſhewed his power; we cannot deny it; but now for his will.

Can he give bread alſo, &c.?] They ſhould have ſaid, will he ſerve our luſts? but that they were aſhamed to ſay.

Can he provide fleſh for his people?] i. e. Dainty and delicate fleſh, ſuch as is that of Quailes, meat for a King; for they carryed their cattle out of Egypt with them; and ſo they could not be without ordinary fleſh, too good for ſuch unthankful miſcreants.

Verſ. 21. Therefore the Lord heard this, and was wroth] Efferbuit, excanduit. Anger is a kind of fire, a boyling of the blood about the heart, thorough deſire of revenge. But fury is not in mee, ſaith God, Iſa. 27.4. If anger be aſcribed unto him, as here, it is an expreſſion fitted to our apprehenſion, becauſe he doeth that which angry men uſe to do, viz. chide, and ſmite for ſin; but all in a way of juſtice, and without the leaſt perturbation.

So a fire was kindled] It began to ſmoak and burn.

And anger alſo came up] Aſcended, i. e. Flamed, for anger beginneth at the heart, and then commeth up into the brain, face, noſtrils.

Verſ. 22. Becauſe they beleeved not in God] As faith is a radicall and complexive grace, ſo is unbeleef a radicall ſin, a teeming vice, Heb. 3.12. a wel-ſpring of wickedneſs; Many ſins are bound up in it, as Cicero ſaith of Parricide.

And truſted not in his ſalvation] i. e. In his ſaving promiſes.

Verſ. 23. Though he had commanded the clouds] Though he had ſerved them as never Prince was ſerved in his greateſt ſtate, yet all ſerved not turn.

And opened the doors of heaven] Rupturas nubium raining down upon them plenty of Manna; ſo that it was not hunger, but humour that ſet them a luſting.

Verſ. 24. And had rained down Manna upon them] Manna ſignifieth, what's this? whereunto in the Allegory anſwereth, This is my body. Or, according to others, it ſignifieth a prepared portion, prepared by God, ſo that they might preſently eat of it, though they might grinde, or pun, or bake, or boil it alſo, they might do any thing with it, as they might with meal; whence it is here called the corn of heaven, that is, a ſeed which was unto them in ſtead of corn.

Verſ. 25.Pan de nobles Hiſpan. Man did eat Angels food] Heb. the bread of the mighty. (Angells are called mighties, Iſa. 10.34. Rev. 18.21.) ſuch delicate bread as might beſeem Angels to eat, if they did eat any at all; ſuch as the Poets fain to be their Nectar, and Ambroſia. Or, the bread of the mighty, ſc. that mightily ſtrengthened them.

He ſent them meat to the full] Heb. Meat taken in hunting; ſo called, becauſe dainty as veniſon, or, quia ſemper ambulabant, & in via quaſi eam venabantur, ſc. Joſh. 1.11.Aben-Ezra.

Verſ. 26. He cauſed an Eaſt-wind to blow] Pergere, to go, to paſs away, and to give place to the South-wind.

And by his power, hee brought in the South-wind] That it might bring in the Quails.Lib. 10. c. 23. Now Pliny writeth, that Quails, though they love to flye with the wind becauſe of their heavy bodies and ſmall ſtrength, yet not with the Southwind, becauſe it is moiſt and ſo more heavy than the Northwind, which therefore they rather delight in. And if this be true, here's another miracle, faith an Expoſitour, that theſe Quailes were brought in by that wind, which when it bloweth, they commonly reſt and hide themſelves.

Verſ. 27. He rained fleſh alſo upon them as duſt] Dapibus illos compluit. This he had done once afore for them. See Exod. 16. with Numb. 11. their unbeleef therefore and impatiency this ſecond time was the more hainous.

Verſ. 28. And he let it fall in the midſt of their camp] A dayes journey on each ſide, and about two cubits above the earth, Num. 11.31. in ſuch abundance, that Moſes could not beleeve it were poſſible to be done, though all the fiſh in the Sea ſhould be gathered together, and turned into fleſh. [illegible: 1 letter]ib.

Verſ. 29. So they did eat and were filled] But better they had faſted. Many eat that on earth, which they muſt d[illegible: 2 letters]geſt in hell; theſe here were murthering [illegible: 1 word].

He gave them their own deſire] They were heard, ad voluntatem, non ad utilitatem. Deus ſaepe dat ira[illegible: 2 letters] quod negat propitius. Gods gifts to a graceleſs man are giftleſs gifts; and he had better a great deal be without them.

Verſ. 30. They were not eſtranged from their luſt] Satiated they were, but not ſatisfied. It is as eaſie to quench the fire of Aetna, as the thoughts ſet on fire by luſt.

Verſ. 31. The wrath of God came upon them] Heb. Aſcended, as a flame, which the bigger it groweth, the higher it getteth.

And ſlew the fatteſt of them] Thoſe that had glutted and ſtuffed themſelves like a wool-pack, being nitida & bene curata cute pingues, fat and fair-liking.

And ſmote down the choſen men of Iſrael] Or, The young men, who by a haſty Teſtament bequeathed that new name Kibroth hattaanah, that is, the graves of luſt, to the place they lay buried in.

Verſ. 32. For all this they ſinned ſtill] They utterly loſt the fruit of their calamities; which godly men hold a very great loſs.

And beleeved not] Neither mercies nor croſſes duly affected them.

Verſ. 33. Therefore their dayes did he conſume in vanity] So that they never ſaw the promiſed land, for the which they came out of Egypt; but their carkaſſes fell in the wilderneſs. Who knoweth, ſaith a Reverend man, whether God purpoſe not to wear out this preſent Generation that hath been defiled with the ſuperſtition of the land, that we may not ſee the good that he will bring upon this Church?

And their years in trouble] Or, in terrour, for they were in continuall fear of Gods wrath, of their enemies round about; of wild beaſts, fiery Serpents, &c.

Verſ. 34. When he ſlew them, then they ſought him] Fictis ſcilicet, quibuſdam & fucatis pollicitationibus, with a few diſſembled devotions. So many now,Plin. Ep. 26. l. 7. when deadly ſick, will be wondrous good. Nuper me amici eujuſdem languor admonuit, optimos eſſe nos dum infirmi ſumus. As Iron is very ſoft and malleable whiles in the fire, but ſoon after returneth to its former hardneſs; ſo many, whilſt afflicted ſeem very well affected, but afterwards ſoon ſhew what they are. William R[illegible: 1 letter]fus in a fit of ſickneſs at Gloceſter vowed upon his recovery to ſee all vacancies in the Church furniſhed; which he did, but with ſo great adoo, as ſhewed that having eſcaped the danger, he would willingly have deceived the Saint, ſaith the Chronicler.Dan. Hiſt. fol. 58. In the ſweating-ſickneſs here in England, ſo long as the ferventneſs of the Plague laſted, there was crying, Peccavi, peccavi, the Miniſters were ſought for in every corner; You muſt come to my Lord, you muſt come to my Lady, &c. but this laſted with many little longer than the diſeaſe; ſo deceitfull is mans heart, and deſperately wicked. Moſt men are nailed to the earth (ſaith One well) as Siſera was by Ja[illegible: 1 letter]l; and will not ſo much as lift up their eyes to Heaven, unleſs it be as Hogs do, who go nodling down; and rooting in the earth all their life, and never look upward, till being ready to be killed, they are laid flat upon their back and forced; ſo theſe, till wraſtling with the pangs of death, they are faſtened to their ſick beds, &c.

And they returned] but they gave but the half-turn; they turned not even unto God with all their heart, as Joel 2.12.

And enquired early after God] Heb. Manicabant ſive aurorizabant Deum, aurora velut anticipata; they were up and at it by peep of day.

Verſ. 35. And they remembred] Miſery is the beſt art of memory. But this remembrance of God was but as letters written in the ſand, or as a picture drawn on the Ice, that long continueth not; 'twas but a flaſh, and while they were in a good mood; 'twas but as Nebuchadnezzars dream, which he had ſoon forgotten. They remembred God, lingua non corde, with the tongue, but not with the heart. as Aben-Ezra here gloſſeth. They gave God a meſſe of fair words, calling him Rock, Redeemer, &c. but he is not to be ſo courted and complemented, Goats may be fed with leaves, but God is not mocked.

Verſ. 36. Nevertheleſs they did flatter him with their mouth] They looked pittifully, as the Fox caught in a gin doth, but it is only to get out; they ſpake God fair, as the Devil in the Goſpel did our Saviour, but it was only to be rid of him. They worſhiped him, as the Indians do the Devil, that he may do them no hurt. The Latine word Colo, to worſhip, is by ſome derived of the Greek word [non-Latin text not transcribed] to flatter, and the Engliſh word flatter, from the Greek [non-Latin text not transcribed] to worſhip. Sure it is that many mens devotion is meer diſſimulation.

And they lyed unto him] ſc. Whiles they called him Rock Redeemer, and all was but from the teeth outward; which how much God abhorreth as a ludibrious devotion, ſee Jer. 3.4, 5. And here is ſaid to be the middle of the Pſalter; for hither to the Hebrews reckon one thouſand two hundred ſixty and three verſes; and as many they note to be yet left in the Second part.

Verſ. 37. For their heart was not right with him] It was ſtill the old heart, without any ſincere change; and that can never hold out the hardſhip of Holineſs, but will deviate and falſifie: The Rack may make it roar, the Rod flutter, but all is in Hypocriſie. An Hypocrite would couſen God of Heaven if he could tell how.

Neither were they ſtedfaſt,] See verſ. 8.

Verſ. 38. But he being full of compaſſion] Not ſtanding upon terms, not taking advantages; a ſin-pardoning God, whoſe Mercy rejoyceth againſt (or glorieth over) Judgement, Jam. 2.13. it is of his mercy that we are not conſumed, Lam. 3.22. if he ſhould deal with us in ſtrict juſtice, Et delicta noſtra ad calculos vocare, there were no abiding by it, Pſal. 130. & 143.

Yea many a time turned he his anger away] With patience and pity, he overcame their provocations, although they tempted him ten times, that is very often, Numb. 14.20.

And did not ſtir up all his wrath] Heb. he multiplied to turn away his wrath, Strenue curavit ut cohiberet iram ſuam, he let fall ſome drops of his wrath, but would not ſhed the whole ſhower of it.

Verſ. 39. For he remembred that they were but fleſh] i. e. Frail and feeble, full of ſin and miſery. (See Gen. 6.3.) altogether unable to grapple with Gods wrath.

A wind that paſſeth away, &c.] Et in ſuis reciprocationibus evaneſcens. For Winds neither return thither whence they blow, nor yet paſs from one coaſt to another, but are waſted in the middle of the World, by the force of the Sun, and by their own motion, as Ariſtotle concludeth in his Diſcourſe concerning Meteors. Now, what is man (ſaith Nazianzen) but ſoul and ſoyl, breath and body; a puffe of Wind the one, a pile of Duſt the other, no ſolidity in either?

Verſ.Exclamatio pa[illegible: 1 letter]hetica. 40. How oft did they provoke him in the Wilderneſs?] Ten times at leaſt in the firſt two years, Num. 14. & 19. What then in all the reſt? Quis fando poſſit enacrare tot rebelliones. From the very day they came out of Aegypt, they were alway contending againſt the Lord, as Moſes telleth them, when he was taking his leave of them, Deut. 31.

And grieve him in the Deſart] Where they were at his mercy, and at his immediate finding.

Verſ. 41. Yea they turned back and tempted God] They did it afreſh, and after ſome reſolutions and ſhort-winded wiſhes of doing better.

And limited the holy one] Deſignarunt, they preſcribed to him, and ſet him his bounds which he muſt not paſs; as Popilius the Roman Embaſſadour drew a Circle round about King Antiochus, and bade him give anſwer ere he ſtirred out of it, for he would be put off no longer. Now God is limited, when as either his power is queſtioned, as verſ. 20. or his will circumſcribed, as if he were bound to ſerve mens luſts, or means appointed him whereby hee muſt work, and not otherwiſe.

Verſ. 42. They remembred not his hand] Forgetfulneſs is the root of rebellion and of all vice,Seneca. as the Genevists well note here. Eaten bread is ſoon forgotten, Nihil citius ſeneſcit quam gratia.

Nor the day when he delivered them] viz. From Pharaoh, but ſo ſoon as they had ſucked the Honey, they deſpiſed the flower.

Verſ. 43. How he had wrought his ſigns in Aegypt] That Stage of Wonders. See verſ. 12.

In the field of Zoan] A great City in Aegypt; whereof read Eſ. 19.11.13. & 30.4. Ezek. 30.14. Joſephus Antiq. lib. 1. cap. 9. See verſ. 12.

Verſ. 44. And had turned their rivers into bloud, &c.] Seven of thoſe Ten Plagues of Aegypt are here inſtanced, to aggravate the forgetneſs and perfidy of the Iſraelites. Good-turns aggravate unkindneſſes, and out offences are increaſed by our obligations.

And their flouds that they could not drink] Ʋſ que adeo ut aqua potabiles totam, alioqui ſtagnantem Aegyptum, deficerent. The Rabbines ſay (but who told them,Midras T[illegible: 1 letter] ling. I know not) that out of the ſame veſſel an Aegyptian drank bloud, and an Iſraelite water.

Verſ. 45. He ſent divers ſorts of Flies amongſt them] Miſcellam muſcarum venenatarum, venemous Flies, and flying Serpents, whoſe poyſon and ſting did even corrupt the Land, Exod. 8.24. The Greek rendreth it [non-Latin text not transcribed], the Dog-fly.

Verſ. 46. He gave alſo their increaſe unto the Caterpiller] Together with the Graſhopper, Exod. 9. Gods great army, Joel 2.

And their labour] i. e. The fruits of the earth, which they had laboured for; they loſt both their Husbandry, and their Harveſt.

Verſ. 47. He deſtroyed their Vines with hail] Heb. He killed, Quia plànta habes animam vegetativam, ut Job 14.8. ſaith Kimchi.

And their Sycamore trees with froſt] Or, with great hailſtones mingled with fire, running along and catching, Exod. 9.24. Confer Rev. 16.21.

Verſ. 48. He gave up their Cattel alſo to the Hail] Moſes ſaith men alſo, who were brained and burned by it.

Verſ. 49. By ſending evil Angels amongſt them] i. e. Some meſſengers of his wrath and diſpleaſure, whether good or evil Angels it skills not.

Verſ. 50. He made a way to his anger] Heb. He weighed a path, recompenſing their unjuſt ſtifneſs with his juſt Judgements, and proceeding in his anger from lighter plagues to that heavieſt of all the reſt, the ſlaying of all the flower of Aegypt in one night, verſ. 51.

Verſ. 51. And ſmote all the firſt-born in Egypt] Certo peſt is genere perniciociſſimo & acutiſſimo. The Rabbins ſay, that in each houſe was a dead corps, viz. the Chief [illegible: 1 letter]ain of the Family, whether there were a firſt-born in it or not, Exod. 12.30.

In the Tabernacle of Ham] Who was the Father of Mizraim, the founder of the Aegyptians, Gen. 10. who vainly boaſted that they were [non-Latin text not transcribed],Her. lib. 2. as ancient as their Land. Herodotus the Author of that Story, tels us alſo of a certain great Town in Aegypt called Chemmim, from Cham likely.

Verſ. 52. But made his own people to go forth like ſheep] i. e. Tuto & lente, ſoftly and ſafely, as Gen. 33.13. tending them with all tenderneſs, and providing for their neceſſities.

Verſ. 53. And he led them on ſafety, ſo that they ſeared not] Or, if they did, it was without cauſe; Cur enim metuat hominem homo in ſinu Dei poſitus.

Verſ. 54. And he brought them to the border of his Sanctuary] i. e. Of Judaea, which Country he had conſecrated to himſelf for the place and chief ſeat of religion: whence it is called, the holy Land. It had been a loathſome Land, Ezra 9.11. filled with filthineſs from corner to corner, but now otherwiſe. How it was afterwards again polluted, ſee Iſa. 1.21, 22, 23.

Even to this mountain] Moriah, whereon ſtood the Temple: or, to this mountainous Country of Judea.

Which his right hand, &c.] See Pſal. 44.3.

Verſ. 55. He caſt out the Heathen alſo before them] i. e. In their ſight, and for their ſake.

He divided them an inheritance by line] Not a material Line, but Mathematical,Geneb. ſaith an interpreter; whereby we may perceive that the way of making Maps was anciently in uſe among the Hebrews.

And made the Tribes of Iſrael, &c.] Notwithſtanding all their former provocations. See that none render evil for evil to any man, but ever follow (by Gods example) that which is good, both amongſt your ſelves, and toward all men, 1 Theſ. 5.15.

Verſ. 56. Yet they tempted and provoked, &c.] Neither Gods Judgements on their enemies, nor his Mercies to themſelves, could keep them within the bounds of obedience; but in a Land of uprightneſs they would deal unjuſtly, and not behold the Majeſty of the Lord, Iſa. 26.10.

Verſ. 57. But turned back, &c.] They had a kind of willingneſs and velleity, a kinde of wambling, as one ſpeaketh, but it boyled not up to the full height of reſolution for God.

They were turned aſide like a deceitful bow] Non ſemper feriet quodc[illegible: 2 letters] que minabitur arcus, but a deceitful bow, that turneth back into belly, as we ſay, will be ſure to deceive the Archer, though he level his eye and his arrow never ſo directly to the Mark, and think with himſelf to hit it. Lo, ſuch a falſe rotten bow is mans deceitful heart; and hence the arrows of his purpoſes and promiſes vaniſh oft in the air as ſmoke.

Verſ. 58. For they provoked him to auger with their high places] After the manner of the Heathens; yet with a good intention as they called it; becauſe God is to be every where worſhiped. But this was againſt an expreſs law, Deut. 14. Exod. 20.

Verſ. 59. When God heard this] Sin cryeth aloud in Gods ears, though it be never ſo cloſely and cunningly carried.

And greatly abhorred Iſrael] As appeareth all along the book of Judges, whereof this verſe is a ſummary.

Verſ. 60. So that he forſook the Tabernacle of Shiloh] Whither it had been brought from Gilgal, and where it had reſted a long while, but was forſaken of God when once idolized, 1 Sam. 4.

The Tent which he placed amongſt men] Which was a very great condeſcenſion, Iſa. 66.1. Confer Joh. 1.14. Pro. 8.31.

Verſ. 61. And delivered his strength — his glory, &c.] i. e. His Ark which is elſewhere called the ſtrength of God, 1 Chron. 16.11. 2 Chron. 6.41. and the glory of God, Pſal. 26.8. & 63.3. becauſe out of it he was wont to declare his power and glory, and to make himſelf viſible after a ſort.

Verſ. 62. He gave his people alſo unto the ſword] ſc. Of the Philiſtines, who ſlew thirty thouſand of them in one battel, 1 Sam. 4. they loſt him and themſelves too; the Ark having been a far better defence to them than the Palladium to the Trojans.

Verſ. 63. The fire conſumed] The fire of warlike force, which quickly licketh up all, and layeth waſte.

And their Maidens were not given in marriage] Heb. Praiſed, as they wont to be at their weddings with nuptiall ſongs, and Epithalamia's, which the Hebrews call Hillulim, and the bride-chamber, Beth-halulah, the houſe of praiſe.

Verſ. 64. Their Prieſts fell by the ſword] Hophni and Phineas did, 1 Sam. 4.11. both in one day, as had been foretold, 1 Sam. 2.34.

And their Widdows made no lamentation] As being themſelves either kild with grief, as Phineas his wife, or carryed captive. Here were ingentia, beneficiae, flagitia, ſupplicia.

Verſ. 65. The Lord awaked, as one out of ſleep] Humanitus dictum; the Philiſtines haply had ſuch bald conceits of him, that either hee ſlept; or if awake, that he was overcome with wine.

Verſ. 66. And he ſmote his enemies in the hinder parts] viz. With emrods, 1 Sam. 5.6, 9, 12. infami podicis ignominia affecit illos, he puniſhed them, as we do puny-boyes on their poſteriours.

Verſ. 67. Moreover he refuſed, &c.] He would dwell no longer at Shiloh, which was in the Tribe of Ephraim.

Verſ. 68. But choſe the Tribe of Judah] He choſe it for his love, and then loved it for his choice. The word Tribe we borrow from the Romans, who at firſt divided the multitudes into three parts, called thereof Tribes. The Hebrew name ſignifieth a rod or ſcepter, and fitly agreeth to Judah.

Verſ. 69. Like high palaces] Not places, as ſome books abſurdly have it. Like the earth, There ſhall be a Church to the Worlds end.

Verſ. 70. He choſe David alſo] God chuſeth not as man doth, 1 Cor. 1.26. yet Alexander the great advanced Abdolominus a poor Gardiner to be King in Sidon.

And took him from the ſheep-folds] The art of feeding cattle, and the art of ruling men are ſiſters, ſaith Baſill.

Verſ. 71. From following the [illegible: 2 letters]es] So Saul from ſeeking Aſſes, Agathocles from making pots,Hiſt. tripart. lib. 9. Valentinian [illegible: 1 word], &c. Pla[illegible: 1 letter]illa called upon her husband Theodoſius the Emperour, to remember from what mean eſtate God had called him to the higheſt honours, [non-Latin text not transcribed].

Verſ. 72. So he fed them, &c.] See verſ. 70. He was not malus vir bonus pr[illegible: 2 letters] ceps (as is ſaid of our Richard the third) but every way accompliſhed, and active for the good of his ſubjects.

Give ear, O my people, to my law. The inspired bard calls on his countrymen to give heed to his patriotic teaching. We naturally expect God's chosen nation to be first in hearkening to his voice. When God gives his truth a tongue, and sends forth his messengers trained to declare his word with power, it is the least we can do to give them our ears and the earnest obedience of our hearts. Shall God speak, and his children refuse to hear? His teaching has the force of law, let us yield both ear and heart to it. Incline your ears to the words of my mouth. Give earnest attention, bow your stiff necks, lean forward to catch every syllable. We are at this day, as readers of the sacred records, bound to study them deeply, exploring their meaning, and labouring to practice their teaching. As the officer of an army commences his drill by calling for "Attention, "even so every trained soldier of Christ is called upon to give ear to his words. Men lend their ears to music, how much more then should they listen to the harmonies of the gospel; they sit enthralled in the presence of an orator, how much rather should they yield to the eloquence of heaven.

I will open my mouth in a parable. Analogies are not only to be imagined, but are intended by God to be traced between the story of Israel and the lives of believers. Israel was ordained to be a type; the tribes and their marchings are living allegories traced by the hand of an all wise providence. Unspiritual persons may sneer about fancies and mysticisms, but Paul spake well when he said "which things are an allegory, "and Asaph in the present case spake to the point when he called his narrative "a parable." That such was his meaning is clear from the quotation, "All these things spake Jesus unto the multitude in parables; and without a parable spake he not unto them: that it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world." Mt 13:34-35. I will utter dark sayings of old; —enigmas of antiquity, riddles of yore. The mind of the poet prophet was so full of ancient lore that he poured it forth in a copious stream of song, while beneath the gushing flood lay pearls and gems of spiritual truth, capable of enriching those who could dive into the depths and bring them up. The letter of this song is precious, but the inner sense is beyond all price. Whereas the first verse called for attention, the second justifies the demand by hinting that the outer sense conceals an inner and hidden meaning, which only the thoughtful will be able to perceive.

Which we have heard and known, and our fathers have told us. Tradition was of the utmost service to the people of God in the olden time, before the more sure word of prophecy had become complete and generally accessible. The receipt of truth from the lips of others laid the instructed believer under solemn obligation to pass on the truth to the next generation. Truth, endeared to us by its fond associations with godly parents and venerable friends, deserves of us our best exertions to preserve and propagate it. Our fathers told us, we hear them, and we know personally what they taught; it remains for us in our turn to hand it on. Blessed be God we have now the less mutable testimony of written revelation, but this by no means lessens our obligation to instruct our children in divine truth by word of mouth: rather, with such a gracious help, we ought to teach them far more fully the things of God. Dr. Doddridge owed much to the Dutch tiles and his mother's explanations of the Bible narratives. The more of parental teaching the better; ministers and Sabbath school teachers were never meant to be substitutes for mother's tears and father's prayers.

We will not hide them from their children. Our negligent silence shall not deprive our own and our father's offspring of the precious truth of God, it would be shameful indeed if we did so. Shewing to the generation to come the praises of the Lord. We will look forward to future generations, and endeavour to provide for their godly education. It is the duty of the church of God to maintain, in fullest vigour, every agency intended for the religious education of the young; to them we must look for the church of the future, and as we sow towards them so shall we reap. Children are to be taught to magnify the Lord; they ought to be well informed as to his wonderful doings in ages past, and should be made to know his strength and his wonderful works that he hath done. The best education is education in the best things. The first lesson for a child should be concerning his mother's God. Teach him what you will, if he learn not the fear of the Lord, he will perish for lack of knowledge. Grammar is poor food for the soul if it be not flavoured with grace. Every satchel should have a Bible in it. The world may teach secular knowledge alone, it is all she has a heart to know, but the church must not deal so with her offspring; she should look well to every Timothy, and see to it that from a child he knows the Holy Scriptures. Around the fireside fathers should repeat not only the Bible records, but the deeds of the martyrs and reformers, and moreover the dealings of the Lord with themselves both in providence and grace. We dare not follow the vain and vicious traditions of the apostate church of Rome, neither would we compare the fallible record of the best human memories with the infallible written word, yet would we fain see oral tradition practised by every Christian in his family, and children taught cheerfully by word of mouth by their own mothers and fathers, as well as by the printed pages of what they too often regard as dull, dry task books. What happy hours and pleasant evenings have children had at their parents knees as they have listened to some "sweet story of old." Reader, if you have children, mind you do not fail in this duty.

For he established a testimony in Jacob. The favoured nation existed for the very purpose of maintaining God's truth in the midst of surrounding idolatry. Theirs were the oracles, they were the conservators and guardians of the truth. And appointed a law in Israel, which he commanded our fathers, that they should make them known to their children. The testimony for the true God was to be transmitted from generation to generation by the careful instruction of succeeding families. We have the command for this oral transmission very frequently given in the Pentateuch, and it may suffice to quote one instance from De 6:7: "And thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up." Reader, if you are a parent, have you conscientiously discharged this duty?

That the generation to come might know them, even the children which should be born. As far on as our brief life allows us to arrange, we must industriously provide for the godly nurture of youth. The narratives, commands, and doctrines of the word of God are not worn out; they are calculated to exert an influence as long as our race shall exist. Who should arise and declare them to their children. The one object aimed at is transmission; the testimony is only given that it may be passed on to succeeding generations.

That they might set their hope in God. Faith cometh by hearing. Those who know the name of the Lord will set their hope in him, and that they may be led to do so is the main end of all spiritual teaching. And not forget the works of God. Grace cures bad memories; those who soon forget the merciful works of the Lord have need of teaching; they require to learn the divine art of holy memory. But keep his commandments. Those who forget God's works are sure to fail in their own. He who does not keep God's love in memory is not likely to remember his law. The design of teaching is practical; holiness towards God is the end we aim at, and not the filling of the head with speculative notions.

And might not be as their fathers, a stubborn and rebellious generation. There was room for improvement. Fathers stubborn in their own way, and rebellious against God's way, are sorry examples for their children; and it is earnestly desired that better instruction may bring forth a better race. It is common in some regions for men to count their family custom as the very best rule; but disobedience is not to be excused because it is hereditary. The leprosy was none the less loathsome because it had been long in the family. If our fathers were rebellious we must be better than they were, or else we shall perish as they did. A generation that set not their heart aright. They had no decision for righteousness and truth. In them there was no preparedness, or willingness of heart, to entertain the Saviour; neither judgments, nor mercies could bind their affections to their God; they were fickle as the winds, and changeful as the waves. And whose spirit was not steadfast with God. The tribes in the wilderness were constant only in their inconstancy; there was no depending upon them. It was, indeed, needful that their descendants should be warned, so that they might not blindly imitate them. How blessed it would be if each age improved upon its predecessor; but, alas! it is to be feared that decline is more general than progress, and too often the heirs of true saints are far more rebellious than even their fathers were in their unregeneracy. May the reading of this patriotic and divine song move many to labour after the elevation of themselves and their posterity.

The children of Ephraim, being armed, and carrying bows, turned back in the day of battle. Well equipped and furnished with the best weapons of the times, the leading tribe failed in faith and courage and retreated before the foe. There were several particular instances of this, but probably the psalmist refers to the general failure of Ephraim to lead the tribes to the conquest of Canaan. How often have we also, although supplied with every gracious weapon, failed to wage successful war against our sins, we have marched onward gallantly enough till the testing hour has come, and then "in the day of battle "we have proved false to good resolutions and holy obligations. How altogether vain is unregenerate man! Array him in the best that nature and grace can supply, he still remains a helpless coward in the holy war, so long as he lacks a loyal faith in his God.

They kept not the covenant of God. Vows and promises were broken, idols were set up, and the living God was forsaken. They were brought out of Egypt in order to be a people separated unto the Lord, but they fell into the sins of other nations, and did not maintain a pure testimony for the one only true God. And refused to walk in his law. They gave way to fornication, and idolatry, and other violations of the decalogue, and were often in a state of rebellion against the benign theocracy under which they lived. They had pledged themselves at Sinai to keep the law, and then they wilfully disobeyed it, and so became covenant breakers.

And forgat his works, and his wonders that he had shewed them. Had they remembered them they would have been filled with gratitude and inspired with holy awe: but the memory of God's mercies to them was as soon effaced as if written upon water. Scarcely could one generation retain the sense of the divine presence in miraculous power, the succeeding race needed a renewal of the extraordinary manifestations, and even then was not satisfied without many displays thereof. Ere we condemn them, let us repent of our own wicked forgetfulness, and confess the many occasions upon which we also have been unmindful of past favours.

Egypt, here called the field of Zoan, was the scene of marvellous things which were done in open day in the sight of Israel. These were extraordinary, upon a vast scale, astounding, indisputable, and such as ought to have rendered it impossible for an Israelite to be disloyal to Jehovah, Israel's God.

He divided the sea, and caused them to pass through. A double wonder, for when the waters were divided the bottom of the sea would naturally be in a very unfit state for the passage of so vast a host as that of Israel; it would in fact have been impassable, had not the Lord made the road for his people. Who else has ever led a nation through a sea? Yet the Lord has done this full often for his saints in providential deliverances, making a highway for them where nothing short of an almighty arm could have done so. And he made the waters to stand as an heap. He forbade a drop to fall upon his chosen, they felt no spray from the crystal walls on either hand. Fire will descend and water stand upright at the bidding of the Lord of all. The nature of creatures is not their own intrinsically, but is retained or altered at the will of him who first created them. The Lord can cause those evils which threaten to overwhelm us to suspend their ordinary actions, and become innocuous to us.

In the daytime also he led them with a cloud. HE did it all. He alone. He brought them into the wilderness, and he led them through it; it is not the Lord's manner to begin a work, and then cease from it while it is incomplete. The cloud both led and shadowed the tribes. It was by day a vast sun screen, rendering the fierce heat of the sun and the glare of the desert sand bearable. And all the night with a light of fire. So constant was the care of the Great Shepherd that all night and every night the token of his presence was with his people. That cloud which was a shade by day was as a sun by night. Even thus the grace which cools and calms our joys, soothes and solaces our sorrows. What a mercy to have a light of fire with us amid the lonely horrors of the wilderness of affliction. Our God has been all this to us, and shall we prove unfaithful to him? We have felt him to be both shade and light, according as our changing circumstances have required.

"He hath been our joy in woe,

Cheered our heart when it was low,

And, with warnings softly sad,

Calmed our heart when it was glad."

May this frequently renewed experience knit our hearts to him in firmest bonds.

He clave the rocks in the wilderness. Moses was the instrument, but the Lord did it all. Twice he made the flint a gushing rill. What can he not do? And gave them drink as out of the great depths, —as though it gushed from earth's innermost reservoirs. The streams were so fresh, so copious, so constant, that they seemed to well up from the earth's primeval fountains, and to leap at once from "the deep which coucheth beneath." Here was a divine supply for Israel's urgent need, and such an one as ought to have held them for ever in unwavering fidelity to their wonder working God.

The supply of water was as plenteous in quantity as it was miraculous in origin. Torrents, not driblets came from the rocks. Streams followed the camp; the supply was not for an hour or a day. This was a marvel of goodness. If we contemplate the abounding of divine grace we shall be lost in admiration. Mighty rivers of love have flowed for us in the wilderness. Alas, great God! our return has not been commensurate therewith, but far otherwise.

And they sinned yet more against him. Outdoing their former sins, going into greater deeps of evil: the more they had the more loudly they clamoured for more, and murmured because they had not every luxury that pampered appetites could desire. It was bad enough to mistrust their God for necessaries, but to revolt against him in a greedy rage for superfluities was far worse. Ever is it the nature of the disease of sin to proceed from bad to worse; men never weary of sinning, but rather increase their speed in the race of iniquity. In the case before us the goodness of God was abused into a reason for greater sin. Had not the Lord been so good they would not have been so bad. If he had wrought fewer miracles before, they would not have been so inexcusable in their unbelief, so wanton in their idolatry. By provoking the most High in the wilderness. Although they were in a position of obvious dependence upon God for everything, being in a desert where the soil could yield them no support, yet they were graceless enough to provoke their benefactor. At one time they provoked his jealousy by their hankering after false gods, anon they excited his wrath by their challenges of his power, their slanders against his love, their rebellions against his will. He was all bounty of love, and they all superfluity of naughtiness. They were favoured above all nations, and yet none were more ill favoured. For them the heavens dropped manna, and they returned murmurs; the rocks gave them rivers, and they replied with floods of wickedness. Herein, as in a mirror, we see ourselves. Israel in the wilderness acted out, as in a drama, all the story of man's conduct towards his God.

And they tempted God in their heart. He was not tempted, for he cannot be tempted by any, but they acted in a manner calculated to tempt him, and it always just to charge that upon men which is the obvious tendency of their conduct. Christ cannot die again, and yet many crucify him afresh, because such would be the legitimate result of their behaviour if its effects were not prevented by other forces. The sinners in the wilderness would have had the Lord change his wise proceedings to humour their whims, hence they are said to tempt him. By asking meat for their lust. Would they have God become purveyor for their greediness? Was there nothing for it but that he must give them whatever their diseased appetites might crave? The sin began in their hearts, but it soon reached their tongues. What they at first silently wished for, they soon loudly demanded with menaces, insinuations, and upbraidings.

From this verse we learn that unbelief of God is a slander against him. Yea, they spake against God. But how? The answer is, They said, Can God furnish a table in the wilderness? To question the ability of one who is manifestly Almighty, is to speak against him. These people were base enough to say that although their God had given them bread and water, yet he could not properly order or furnish a table. He could give them coarse food, but could not prepare a feast properly arranged, so they were ungrateful enough to declare. As if the manna was a mere makeshift, and the flowing rock stream a temporary expedient, they ask to have a regularly furnished table, such as they had been accustomed to in Egypt. Alas, how have we also quarrelled with our mercies, and querulously pined for some imaginary good, counting our actual enjoyments to be nothing because they did not happen to be exactly conformed to our foolish fancies. They who will not be content will speak against providence even when it daily loadeth them with benefits.

Behold, he smote the rock, that the waters gushed out, and the streams overflowed. They admit what he had done, and yet, with superabundant folly and insolence, demand further proofs of his omnipotence. Can he give bread also? can he provide flesh for his people? As if the manna were nothing, as if animal food alone was true nourishment for men. If they had argued, "can he not give flesh?" the argument would have been reasonable, but they ran into insanity; when, having seen many marvels of omnipotence, they dared to insinuate that other things were beyond the divine power. Yet, in this also, we have imitated their senseless conduct. Each new difficulty has excited fresh incredulity. We are still fools and slow of heart to believe our God, and this is a fault to be bemoaned with deepest penitence. For this cause the Lord is often wroth with us and chastens us sorely; for unbelief has in it a degree of provocation of the highest kind.

Therefore the Lord heard this, and was wroth. He was not indifferent to what they said. He dwelt among them in the holy place, and, therefore, they insulted him to his face. He did not hear a report of it, but the language itself came into his ears. So a fire was kindled against Jacob. The fire of his anger which was also attended with literal burnings. And anger also came up against Israel. Whether he viewed them in the lower or higher light, as Jacob or as Israel, he was angry with them: even as mere men they ought to have believed him; and as chosen tribes, their wicked unbelief was without excuse. The Lord doeth well to be angry at so ungrateful, gratuitous and dastardly an insult as the questioning of his power.

Because they believed not in God, and trusted not in his salvation. This is the master sin, the crying sin. Like Jeroboam, the son of Nebat, it sins and makes Israel to sin; it is in itself evil and the parent of evils. It was this sin which shut Israel out of Canaan, and it shuts myriads out of heaven. God is ready to save, combining power with willingness, but rebellious man will not trust his Saviour, and therefore is condemned already. In the text it appears as if all Israel's other sins were as nothing compared with this; this is the peculiar spot which the Lord points at, the special provocation which angered him. From this let every unbeliever learn to tremble more at his unbelief than at anything else. If he be no fornicator, or thief, or liar, let him reflect that it is quite enough to condemn him that he trusts not in God's salvation.

Though he had commanded the clouds from above. Such a marvel ought to have rendered unbelief impossible: when clouds become granaries, seeing should be believing, and doubts should dissolve. And opened the doors of heaven. The great storehouse doors were set wide open, and the corn of heaven poured out in heaps. Those who would not believe in such a case were hardened indeed; and yet our own position is very similar, for the Lord has wrought for us great deliverances, quite as memorable and undeniable, and yet suspicions and forebodings haunt us. He might have shut the gates of hell upon us, instead of which he has opened the doors of heaven; shall we not both believe in him and magnify him for this?

And had rained down manna upon them to eat. There was so much of it, the skies poured with food, the clouds burst with provender. It was fit food, proper not for looking at but for eating; they could eat it as they gathered it. Mysterious though it was, so that they called it manna, or "what is it?" yet it was eminently adapted for human nourishment; and it was both abundant and adapted, so also was it available! They had not far to fetch it, it was nigh them, and they had only to gather it up. O Lord Jesus, thou blessed manna of heaven, how all this agrees with Thee! We will even now feed on Thee as our spiritual meat, and will pray Thee to chase away all wicked unbelief from us. Our fathers ate manna and doubted; we feed upon Thee and are filled with assurance. And had given them of the corn of heaven. It was all a gift without money and without price. Food which dropped from above, and was of the best quality, so as to be called heavenly corn, was freely granted them. The manna was round, like a coriander seed, and hence was rightly called corn; it did not rise from the earth, but descended from the clouds, and hence the words of the verse are literally accurate. The point to be noted is that this wonder of wonders left the beholders, and the feasters, as prone as ever to mistrust their Lord.

Man did eat angel's food. The delicacies of kings were outdone, for the dainties of angels were supplied. Bread of the mighty ones fell on feeble man. Those who are lower than the angels fared as well. It was not for the priests, or the princes, that the manna fell; but for all the nation, for every man, woman, and child in the camp: and there was sufficient for them all, for he sent them meat to the full. God's banquets are never stinted; he gives the best diet, and plenty of it. Gospel provisions deserve every praise that we can heap upon them; they are free, full, and preeminent; they are of God's preparing, sending, and bestowing. He is well fed whom God feeds; heaven's meat is nourishing and plentiful. If we have ever fed upon Jesus we have tasted better than angel's food; for

"Never did angels taste above

Redeeming grace and dying love."

It will be our wisdom to eat to the full of it, for God has so sent it that we are not straitened in him, but in our own bowels. Happy pilgrims who in the desert have their meat sent from the Lord's own palace above; let them eat abundantly of the celestial banquet, and magnify the all sufficient grace which supplies all their needs, according to His riches in glory, by Christ Jesus.

He caused an east wind to blow in the heaven. He is Lord Paramount, above the prince of the power of the air: storms arise and tempests blow at his command. Winds sleep till God arouses them, and then, like Samuel, each one answers, "Here am I, for thou didst call me." And by his power he brought in the south wind. Either these winds followed each other, and so blew the birds in the desired direction, or else they combined to form a south east wind; in either case they fulfilled the design of the Lord, and illustrated his supreme and universal power. If one wind will not serve, another shall; and if need be, they shall both blow at once. We speak of fickle winds, but their obedience to their Lord is such that they deserve a better word. If we ourselves were half as obedient as the winds, we should be far superior to what we are now.

He rained flesh also upon them as dust. First he rained bread and then flesh, when he might have rained fire and brimstone. The words indicate the speed, and the abundance of the descending quails. And feathered fowls like as the sand of the sea; there was no counting them. By a remarkable providence, if not by miracle, enormous numbers of migratory birds were caused to alight around the tents of the tribes. It was, however, a doubtful blessing, as easily acquired and super abounding riches generally are. The Lord save us from meat which is seasoned with divine wrath.

And he let it fall in the midst of their camp. They had no journey to make; they had clamoured for flesh, and it almost flew into their mouths, round about their habitations. This made them glad for the moment, but they knew not that mercies can be sent in anger, else they had trembled at sight of the good things which they had lusted after.

So they did eat, and were well filled. They greedily devoured the birds, even to repletion. The Lord shewed them that he could "provide flesh for his people, "even enough and to spare. He also shewed them that when lust wins its desire it is disappointed, and by the way of satiety arrive at distaste. First the food satiates, then it nauseates. For he gave them their own desire. They were filled with their own ways. The flesh meat was unhealthy for them, but as they cried for it they had it, and a curse with it. O my God, deny me my most urgent prayers sooner than answer them in displeasure. Better hunger and thirst after righteousness than to be well filled with sin's dainties.

Verses 30-31. They were not estranged from their lust. Lust grows upon that which it feeds on. If sick of too much flesh, yet men grow not weary of lust, they change the object, and go on lusting still. When one sin is proved to be a bitterness, men do not desist, but pursue another iniquity. If, like Jehu, they turn from Baal, they fall to worshipping the calves of Bethel. But while their meat was yet in their mouths, before they could digest their coveted meat, it turned to their destruction. The wrath of God came upon them before they could swallow their first meal of flesh. Short was the pleasure, sudden was the doom. The festival ended in a funeral. And slew the fattest of them, and smote down the chosen men of Israel. Perhaps these were the ringleaders in the lusting; they are first in the punishment. God's justice has no respect of persons, the strong and the valiant fall as well as the weak and the mean. What they ate on earth they digested in hell, as many have done since. How soon they died, though they felt not the edge of the sword! How terrible was the havoc, though not amid the din of battle! My soul, see here the danger of gratified passions; they are the janitors of hell. When the Lord's people hunger God loves them; Lazarus is his beloved, though he pines upon crumbs; but when he fattens the wicked he abhors them; Dives is hated of heaven when he fares sumptuously every day. We must never dare to judge men's happiness by their tables, the heart is the place to look at. The poorest starveling believer is more to be envied than the most full fleshed of the favourites of the world. Better be God's dog than the devil's darling.

For all this they sinned still. Judgments moved them no more than mercies. They defied the wrath of God. Though death was in the cup of their iniquity, yet they would not put it away, but continued to quaff it as if it were a healthful potion. How truly might these words be applied to ungodly men who have been often afflicted, laid upon a sick bed, broken in spirit, and impoverished in estate, and yet have persevered in their evil ways, unmoved by terrors, unswayed by threatenings. And believed not for his wondrous works. Their unbelief was chronic and incurable. Miracles both of mercy and judgment were unavailing. They might be made to wonder, but they could not be taught to believe. Continuance in sin and in unbelief go together. Had they believed they would not have sinned, had they not have been blinded by sin they would have believed. There is a reflex action between faith and character. How can the lover of sin believe? How, on the other hand, can the unbeliever cease from sin? God's ways with us in providence are in themselves both convincing and converting, but unrenewed nature refuses to be either convicted or converted by them.

Therefore their days did he consume in vanity. Apart from faith life is vanity. To wander up and down in the wilderness was a vain thing indeed, when unbelief had shut them out of the promised land. It was meet that those who would not live to answer the divine purpose by believing and obeying their God should be made to live to no purpose, and to die before their time, unsatisfied, unblessed. Those who wasted their days in sin had little cause to wonder when the Lord cut short their lives, and sware that they should never enter the rest which they had despised. And their years in trouble. Weary marches were their trouble, and to come to no resting place was their vanity. Innumerable graves were left all along the track of Israel, and if any ask, "Who slew all these?" the answer must be, "They could not enter in because of unbelief." Doubtless much of the vexation and failure of many lives results from their being sapped by unbelief, and honeycombed by evil passions. None live so fruitlessly and so wretchedly as those who allow sense and sight to override faith, and their reason and appetite to domineer over their fear of God. Our days go fast enough according to the ordinary lapse of time, but the Lord can make them rust away at a bitterer rate, till we feel as if sorrow actually ate out the heart of our life, and like a canker devoured our existence. Such was the punishment of rebellious Israel, the Lord grant it may not be ours.

When he slew them, then they sought him. Like whipped curs, they licked their Master's feet. They obeyed only so long as they felt the whip about their loins. Hard are the hearts which only death can move. While thousands died around them, the people of Israel became suddenly religious, and repaired to the tabernacle door, like sheep who run in a mass while the black dog drives them, but scatter and wander when the shepherd whistles him off. And they returned and enquired early after God. They could not be too zealous, they were in hot haste to prove their loyalty to their divine King. "The devil was sick and the devil a monk would be." Who would not be pious while the plague is abroad? Doors, which were never so sanctified before, put on the white cross then. Even reprobates send for the minister when they lie a dying. Thus sinners pay involuntary homage to the power of right and the supremacy of God, but their hypocritical homage is of small value in the sight of the Great Judge.

And they remember that God was their rock. Sharp strokes awoke their sleepy memories. Reflection followed infliction. They were led to see that all their dependence must be placed upon their God; for he alone had been their shelter, their foundation, their fountain of supply, and their unchangeable friend. What could have made them forget this? Was it that their stomachs were so full of flesh that thy had no space for ruminating upon spiritual things? And the high God their redeemer. They had forgotten this also. The high hand and outstretched arm which redeemed them out of bondage had both faded from their mental vision. Alas, poor man, how readily dost thou forget thy God! Shame on thee, ungrateful worm, to have no sense of favours a few days after they have been received. Will nothing make thee keep in memory the mercy of thy God except the utter withdrawal of it?

Nevertheless they did flatter him with their mouth. Bad were they at their best. False on their knees, liars in their prayers. Mouth worship must be very detestable to God when dissociated from the heart: other kings love flattery, but the King of kings abhors it. Since the sharpest afflictions only extort from carnal men a feigned submission to God, there is proof positive that the heart is desperately set on mischief, and that sin is ingrained in our very nature. If you beat a tiger with many stripes you cannot turn him into a sheep. The devil cannot be whipped out of human nature, though another devil, namely, hypocrisy may be whipped into it. Piety produced by the damps of sorrow and the heats of terror is of mushroom growth; it is rapid in its springing up —"they enquired early after God" —but it is a mere unsubstantial fungus of unabiding excitement. And they lied unto him with their tongues. Their godly speech was cant, their praise mere wind, their prayer a fraud. Their skin deep repentance was a film too thin to conceal the deadly wound of sin. This teaches us to place small reliance upon professions of repentance made by dying men, or upon such even when the basis is evidently slavish fear, and nothing more. Any thief will whine out repentance if he thinks the judge will thereby be moved to let him go scot free.

For their heart was not right with him. There was no depth in their repentance, it was not heart work. They were fickle as a weathercock, every wind turned them, their mind was not settled upon God. Neither were they stedfast in his covenant. Their promises were no sooner made than broken, as if only made in mockery. Good resolutions called at their hearts as men do at inns; they tarried awhile, and then took their leave. They were hot today for holiness, but cold towards it tomorrow. Variable as the hues of the dolphin, they changed from reverence to rebellion, from thankfulness to murmuring. One day they gave their gold to build a tabernacle for Jehovah, and the next they plucked off their earrings to make a golden calf. Surely the heart is a chameleon. Proteus had not so many changes. As in the ague we both burn and freeze, so do inconstant natures in their religion.

But he, being full of compassion, forgave their iniquity, and destroyed them not. Though they were full of flattery, he was full of mercy, and for this cause he had pity on them. Not because of their pitiful and hypocritical pretensions to penitence, but because of his own real compassion for them he overlooked their provocations. Yea, many a time turned he his anger away. When he had grown angry with them he withdrew his displeasure. Even unto seventy times seven did he forgive their offences. He was slow, very slow, to anger. The sword was uplifted and flashed in midair, but it was sheathed again, and the nation yet lived. Though not mentioned in the text, we know from the history that a mediator interposed, the man Moses stood in the gap; even so at this hour the Lord Jesus pleads for sinners, and averts the divine wrath. Many a barren tree is left standing because the dresser of the vineyard cries, "let it alone this year also." And did not stir up all his wrath. Had he done so they must have perished in a moment. When his wrath is kindled but a little men are burned up as chaff; but were he to let loose his indignation, the solid earth itself would melt, and hell would engulf every rebel. Who knoweth the power of thine anger, O Lord? We see the fulness of God's compassion, but we never see all his wrath.

For he remembered that they were but flesh. They were forgetful of God, but he was mindful of them. He knew that they were made of earthy, frail, corruptible material, and therefore he dealt leniently with them. Though in this he saw no excuse for their sin, yet he constrained it into a reason for mercy; the Lord is ever ready to discover some plea or other upon which he may have compassion. A wind that passeth away, and cometh not again. Man is but a breath, gone never to return. Spirit and wind are in this alike, so far as our humanity is concerned; they pass and cannot be recalled. What a nothing is our life. How gracious on the Lord's part to make man's insignificance an argument for staying his wrath.

How oft did they provoke him in the wilderness. Times enough did they rebel: they were as constant in provocation as he was in his patience. In our own case, who can count his errors? In what book could all our perverse rebellions be recorded? The wilderness was a place of manifest dependence, where the tribes were helpless without divine supplies, yet they wounded the hand which fed them while it was in the act of feeding them. Is there no likeness between us and them? Does it bring no tears into our eyes, while as in a glass, we see our own selves? And grieve him in the desert. Their provocations had an effect; God was not insensible to them, he is said to have been grieved. His holiness could not find pleasure in their sin, his justice in their unjust treatment, or his truth in their falsehood. What must it be to grieve the Lord of love! Yet we also have vexed the Holy Spirit, and he would long ago have withdrawn himself from us, were it not that he is God and not man. We are in the desert where we need our God, let us not make it a wilderness of sin by grieving him.

Verses 41. Yea, they turned back. Their hearts sighed for Egypt and its fleshpots. They turned to their old ways again and again, after they had been scourged out of them. Full of twists and turns, they never kept the straight path. And tempted God. As far as in them lay they tempted him. His ways were good, and they in desiring to have them altered tempted God. Before they would believe in him they demanded signs, defying the Lord to do this and that, and acting as if he could be cajoled into being the minion of their lusts. What blasphemy was this! Yet let us not tempt Christ lest we also be destroyed by the destroyer. And limited the Holy One of Israel. Doubted his power and so limited him, dictated to his wisdom and so did the same. To chalk out a path for God is arrogant impiety. The Holy One must do right, the covenant God of Israel must be true, it is profanity itself to say unto him thou shalt do this or that, or otherwise I will not worship thee. Not thus is the Eternal God to be led by a string by his impotent creature. He is the Lord and he will do as seemeth him good.

They remembered not his hand. Yet it must have been difficult to forget it. Such displays of divine power as those which smote Egypt with astonishment, it must have needed some more than usual effort to blot it from the tablets of memory. It is probably meant that they practically, rather than actually, forgot. He who forgets the natural returns of gratitude, may justly be charged with not remembering the obligation. Nor the days when he delivered them from the enemy. The day itself was erased from their calendar, so far as any due result from it or return for it. Strange is the faculty of memory in its oblivion as well as its records. Sin perverts man's powers, makes them forceful only in wrong directions, and practically dead for righteous ends.

How he had wrought his signs in Egypt. The plagues were ensigns of Jehovah's presence and proofs of his hatred of idols; these instructive acts of power were wrought in the open view of all, as signals are set up to be observed by those far and near. And his wonders in the field of Zoan. In the whole land were miracles wrought, not in cities alone, but in the broad territory, in the most select and ancient regions of the proud nation. This the Israelites ought not to have forgotten, for they were the favoured people for whom these memorable deeds were wrought.

And had turned their rivers into blood. The waters had been made the means of the destruction of Israel's newborn infants, and now they do as it were betray the crime —they blush for it, they avenge it on the murderers. The Nile was the vitality of Egypt, its true life blood, but at God's command it became a flowing curse; every drop of it was a horror, poison to drink, and terror to gaze on. How soon might the Almighty One do this with the Thames or the Seine. Sometimes he has allowed men, who were his rod, to make rivers crimson with gore, and this is a severe judgment; but the event now before us was more mysterious, more general, more complete, and must, therefore, have been a plague of the first magnitude. And their floods, that they could not drink. Lesser streams partook in the curse, reservoirs and canals felt the evil; God does nothing by halves. All Egypt boasted of the sweet waters of their river, but they were made to loathe it more than they had ever loved it. Our mercies may soon become our miseries if the Lord shall deal with us in wrath.

He sent diverse sorts of flies among them, which devoured them. Small creatures become great tormentors. When they swarm they can sting a man till they threaten to eat him up. In this case, various orders of insects fought under the same banner; lice and beetles, gnats and hornets, wasps and gadflies dashed forward in fierce battalions, and worried the sinners of Egypt without mercy. The tiniest plagues are the greatest. What sword or spear could fight with these innumerable bands? Vain were the monarch's armour and robes of majesty, the little cannibals were no more lenient towards royal flesh than any other; it had the same blood in it, and the same sin upon it. How great is that God who thus by the minute can crush the magnificent. And frogs, which destroyed them. These creatures swarmed everywhere when they were alive, until the people felt ready to die at the sight; and when the reptiles died, the heaps of their bodies made the land to stink so foully, that a pestilence was imminent. Thus not only did earth and air send forth armies of horrible life, but the water also added its legions of loathsomeness. It seemed as if the Nile was first made nauseous and then caused to leave its bed altogether, crawling and leaping in the form of frogs. Those who contend with the Almighty, little know what arrows are in his quiver; surprising sin shall be visited with surprising punishment.

He gave also their increase unto the caterpillar, and their labour unto the locust. Different sorts of devourers ate up every green herb and tree. What one would not eat another did. What they expected from the natural fertility of the soil, and what they looked for from their own toil, they saw devoured before their eyes by an insatiable multitude against whose depredation no defense could be found. Observe in the text that the Lord did it all —"he sent, " "he gave, ""he destroyed, ""he gave up, "etc.; whatever the second agent may be, the direct hand of the Lord is in every national visitation.

He destroyed their vines with hail. No more shall thy butler press the clusters into thy cup, O Pharaoh! The young fruit bearing shoots were broken off, the vintage failed. And their sycomore trees with frost. Frost was not usual, but Jehovah regards no laws of nature when men regard not his moral laws. The sycomore fig was perhaps more the fruit of the many than was the vine, therefore this judgment was meant to smite the poor, while the former fell most heavily upon the rich. Mark how the heavens obey their Lord and yield their stores of hail, and note how the fickle weather is equally subservient to the divine will.

He gave up their cattle also to the hail. What hail it must have been to have force enough to batter down bullocks and other great beasts. God usually protects animals from such destruction, but here he withdraws his safeguards and gave them up: may the Lord never give us up. Some read, "shut up, "and the idea of being abandoned to destructive influences is then before us in another shape. And their flocks to hot thunderbolts. Fire was mingled with the hail, the fire ran along upon the ground, it smote the smaller cattle. What a storm must that have been: its effects were terrible enough upon plants, but to see the poor dumb creatures stricken must have been heartbreaking. Adamantine was that heart which quailed not under such plagues as these, harder than adamant those hearts which in after years forgot all that the Lord had done, and broke off from their allegiance to him.

He cast upon them the fierceness of his anger, wrath, and indignation, and trouble. His last arrow was the sharpest. He reserved the strong wine of his indignation to the last. Note how the psalmist piles up the words, and well he might; for blow followed blow, each one more staggering than its predecessor, and then the crushing stroke was reserved for the end. By sending evil angels among them. Messengers of evil entered their houses at midnight, and smote the dearest objects of their love. The angels were evil to them, though good enough in themselves; those who to the heirs of salvation are ministers of grace, are to the heirs of wrath executioners of judgment. When God sends angels, they are sure to come, and if he bids them slay they will not spare. See how sin sets all the powers of heaven in array against man; he has no friend left in the universe when God is his enemy.

He made a way to his anger, coming to the point with them by slow degrees; assailing their outworks first by destroying their property, and then coming in upon their persons as through an open breach in the walls. He broke down all the comforts of their life, and then advanced against their life itself. Nothing could stand in his way; he cleared a space in which to do execution upon his adversaries. He spared not their soul from death, but gave their life over to the pestilence. In their soul was the origin of the sin, and he followed it to its source and smote it there. A fierce disease filled the land with countless funerals; Jehovah dealt out myriads of blows, and multitudes of spirits failed before him.

And smote all the firstborn in Egypt. No exceptions were made, the monarch bewailed his heir as did the menial at the mill. They smote the Lord's firstborn, even Israel, and he smites theirs. The chief of their strength in the tabernacles of Ham. Swinging his scythe over the field, death topped off the highest flowers. The tents of Ham knew each one its own peculiar sorrow, and were made to sympathise with the sorrows which had been ruthlessly inflicted upon the habitations of Israel. Thus curses come home to roost. Oppressors are repaid in their own coin, without the discount of a penny.

But made his own people to go forth like sheep. The contrast is striking, and ought never to have been forgotten by the people. The wolves were slain in heaps, the sheep were carefully gathered, and triumphantly delivered. The tables were turned, and the poor serfs became the honoured people, while their oppressors were humbled before them. Israel went out in a compact body like a flock; they were defenceless in themselves as sheep, but they were safe under their Great Shepherd; they left Egypt as easily as a flock leaves one pasture for another. And guided them in the wilderness like a flock. Knowing nothing of the way by their own understanding or experience, they were, nevertheless, rightly directed, for the All wise God knew every spot of the wilderness. To the sea, through the sea, and from the sea, the Lord led his chosen; while their former taskmasters were too cowed in spirit, and broken in power, to dare to molest them.

And he led them on safely, so that they feared not. After the first little alarm, natural enough when they found themselves pursued by their old taskmasters, they plucked up courage and ventured forth boldly into the sea, and afterwards into the desert where no man dwelt. But the sea overwhelmed their enemies. They were gone, gone for ever, never to disturb the fugitives again. That tremendous blow effectually defended the tribes for forty years from any further attempt to drive them back. Egypt found the stone too heavy and was glad to let it alone. Let the Lord be praised who thus effectually freed his elect nation. What a grand narrative have we been considering. Well might the mightiest master of sacred song select "Israel in Egypt" as a choice theme for his genius; and well may every believing mind linger over every item of the amazing transaction. The marvel is that the favoured nation should live as if unmindful of it all, and yet such is human nature. Alas, poor man! Rather, alas, base heart! We now, after a pause, follow again the chain of events, the narration of which had been interrupted by a retrospect, and we find Israel entering into the promised land, there to repeat her follies and enlarge her crimes.

And he brought them to the border of his sanctuary. He conducted them to the frontier of the Holy Land, where he intended the tabernacle to become the permanent symbol of his abode among his people. He did not leave them halfway upon their journey to their heritage; his power and wisdom preserved the nation till the palm trees of Jericho were within sight on the other side of the river. Even to this mountain, which his right hand had purchased. Nor did he leave them then, but still conducted them till they were in the region round about Zion, which was to be the central seat of his worship. This the Lord had purchased in type of old by the sacrifice of Isaac, fit symbol of the greater sacrifice which was in due season to be presented there: that mountain was also redeemed by power, when the Lord's right hand enabled his valiant men to smite the Jebusites, and take the sacred hill from the insulting Canaanite. Thus shall the elect of God enjoy the sure protection of the Lord of hosts, even to the border land of death, and through the river, up to the hill of the Lord in glory. The purchased people shall safely reach the purchased inheritance.

He cast out the heathen also before them, or "he drove out the nations." Not only were armies routed, but whole peoples displaced. The iniquity of the Canaanites was full; their vices made them rot above ground; therefore, the land ate up its inhabitants, the hornets vexed them, the pestilence destroyed them, and the sword of the tribes completed the execution to which the justice of long provoked heaven had at length appointed them. The Lord was the true conqueror of Canaan; he cast out the nations as men cast out filth from their habitations, he uprooted them as noxious weeds are extirpated by the husbandman. And divided them an inheritance by line. He divided the land of the nations among the tribes by lot and measure, assigning Hivite, Perizzite, and Jebusite territory to Simeon, Judah, or Ephraim, as the case might be. Among those condemned nations were not only giants in stature, but also giants in crime: those monsters of iniquity had too long defiled the earth; it was time that they should no more indulge the unnatural crimes for which they were infamous; they were, therefore, doomed to forfeit life and lands by the hands of the tribes of Israel. The distribution of the forfeited country was made by divine appointment; it was no scramble, but a judicial appointment of lands which had fallen to the crown by the attainder of the former holders. And made the tribes of Israel to dwell in their tents. The favoured people entered upon a furnished house: they found the larder supplied, for they fed upon the old corn of the land, and the dwellings were already builded in which they could dwell. Thus does another race often enter into the lot of a former people, and it is sad indeed when the change which judgment decrees does not turn out to be much for the better, because the incomers inherit the evils as well as the goods of the ejected. Such a case of judicial visitation ought to have had a salutary influence upon the tribes; but, alas, they were incorrigible, and would not learn even from examples so near at home and so terribly suggestive.

Yet they tempted and provoked the most high God. Change of condition had not altered their manners. They left their nomadic habits, but not their tendencies to wander from their God. Though every divine promise had been fulfilled to the letter, and the land flowing with milk and honey was actually their own, yet they tried the Lord again with unbelief, and provoked him with other sins. He is not only high and glorious, but most High, yea, the most High, the only being who deserves to be so highly had in honour; yet, instead of honouring him, Israel grieved him with rebellion. And kept not his testimonies. They were true to nothing but hereditary treachery; steadfast in nothing but in falsehood. They knew his truth and forgot it, his will and disobeyed it, his grace and perverted it to an occasion for greater transgression. Reader, dost thou need a looking glass? See here is one which suits the present expositor well; does it not also reflect thine image?

But turned back. Turned over the old leaf, repeated the same offences, started aside like an ill made bow, were false and faithless to their best promises. And dealt unfaithfully like their fathers, proving themselves legitimate by manifesting the treachery of their sires. They were a new generation, but not a new nation —another race yet not another. Evil propensities are transmitted; the birth follows the progenitor; the wild ass breeds wild asses; the children of the raven fly to the carrion. Human nature does not improve, the new editions contain all the errata of the first, and sometimes fresh errors are imported. They were turned aside like a deceitful bow, which not only fails to send the arrow towards the mark in a direct line, but springs back to the archer's hurt, and perhaps sends the shaft among his friends to their serious jeopardy. Israel boasted of the bow as the national weapon, they sang the song of the bow, and hence a deceitful bow is made to be the type and symbol of their own unsteadfastness; God can make men's glory the very ensign of their shame, he draws a bar sinister across the escutcheon of traitors.

For they provoked him to anger with their high places. This was their first error —will worship, or the worship of God, otherwise than according to his command. Many think lightly of this, but it was no mean sin; and its tendencies to further offence are very powerful. The Lord would have his holy place remain as the only spot for sacrifice; and Israel, in wilful rebellion, (no doubt glossed over by the plea of great devotion,)determined to have many altars upon many hills. If they might have but one God, they insisted upon it that they would not be restricted to one sacred place of sacrifice. How much of the worship of the present day is neither more nor less than sheer will worship! Nobody dare plead a divine appointment for a tithe of the offices, festivals, ceremonies, and observances of certain churches. Doubtless God, so far from being honoured by worship which he has not commanded, is greatly angered at it. And moved him to jealousy with their graven images. This was but one more step; they manufactured symbols of the invisible God, for they lusted after something tangible and visible to which they could shew reverence. This also is the crying sin of modern times. Do we not hear and see superstition abounding? Images, pictures, crucifixes, and a host of visible things are had in religious honour, and worst of all men now a days worship what they eat, and call that a God which passes into their belly, and thence into baser places still. Surely the Lord is very patient, or he would visit the earth for this worst and basest of idolatry. He is a jealous God, and abhors to see himself dishonoured by any form of representation which can come from man's hands.

When God heard this, he was wroth. The mere report of it filled him with indignation; he could not bear it, he was incensed to the uttermost, and most justly so. And greatly abhorred Israel. He cast his idolatrous people from his favour, and left them to themselves, and their own devices. How could he have fellowship with idols? What concord hath Christ with Belial? Sin is in itself so offensive that it makes the sinner offensive too. Idols of any sort are highly abhorrent to God, and we must see to it that we keep ourselves from them through divine grace, for rest assured idolatry is not consistent with true grace in the heart. If Dagon sit aloft in any soul, the ark of God is not there. Where the Lord dwells no image of jealousy will be tolerated. A visible church will soon become a visible curse if idols be set up in it, and then the pruning knife will remove it as a dead branch from the vine. Note that God did not utterly cast away his people Israel even when he greatly abhorred them, for he returned in mercy to them, so the subsequent verses tell us: so now the seed of Abraham, though for awhile under a heavy cloud, will be gathered yet again, for the covenant of salt shall not be broken. As for the spiritual seed, the Lord hath not despised nor abhorred them; they are his peculiar treasure and lie for ever near his heart.

So that he forsook the tabernacle of Shiloh, the tent which he placed among men. His glory would no more reveal itself there, he left Shiloh to become a complete ruin. At the door of that tent shameless sin had been perpetrated, and all around it idols had been adored, and therefore the glory departed and Ichabod was sounded as a word of dread concerning Shiloh and the tribe of Ephraim. Thus may the candlestick be removed though the candle is not quenched. Erring churches become apostate, but a true church still remains; if Shiloh be profaned Zion is consecrated. Yet is it ever a solemn caution to all the assemblies of the saints, admonishing them to walk humbly with their God, when we read such words as those of the prophet Jeremiah in is seventh chapter, "Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these. Go ye now unto my place which was in Shiloh, where I set my name at the first, and see what I did to it for the wickedness of my people Israel." Let us take heed, lest as the ark never returned to Shiloh after its capture by the Philistines, so the gospel may be taken from us in judgment, never to be restored to the same church again.

And delivered his strength into captivity. The ark was captured by the Philistines in battle, only because the Lord for the punishment of Israel chose to deliver it into their hands, otherwise they could have had no power at all against it. The token of the divine presence is here poetically called "his strength; ", and, indeed, the presence of the Lord is his strength among his people. It was a black day when the mercyseat was removed, when the cherubim took flight, and Israel's palladium was carried away. And his glory into the enemy's hand. The ark was the place for the revealed glory of God, and his enemies exulted greatly when they bore it away into their own cities. Nothing could more clearly have shown the divine displeasure. It seemed to say that Jehovah would sooner dwell among his avowed adversaries than among so false a people as Israel; he would sooner bear the insults of Philistia than the treacheries of Ephraim. This was a fearful downfall for the favoured nation, and it was followed by dire judgments of most appalling nature. When God is gone all is gone. No calamity can equal the withdrawal of the divine presence from a people. O Israel, how art thou brought low! Who shall help thee now that thy God has left thee!

He gave his people over also unto the sword. They fell in battle because they were no longer aided by the divine strength. Sharp was the sword, but sharper still the cause of its being unsheathed. And was wroth with his inheritance. They were his still, and twice in this verse they are called so; yet his regard for them did not prevent his chastening them, even with a rod of steel. Where the love is most fervent, the jealousy is most cruel. Sin cannot be tolerated in those who are a people near unto God.

The fire consumed their young men. As fire slew Nadab and Abihu literally, so the fire of divine wrath fell on the sons of Eli, who defiled the sanctuary of the Lord, and the like fire, in the form of war, consumed the flower of the people. And their maidens were not given to marriage. No nuptial hymn were sung, the bride lacked her bridegroom, the edge of the sword had cut the bands of their espousals, and left unmarried those who else had been extolled in hymns and congratulations. Thus Israel was brought very low, she could not find husbands for her maids, and therefore her state was not replenished; no young children clustered around parental knees. The nation had failed in its solemn task of instructing the young in the fear of Jehovah, and it was a fitting judgment that the very production of a posterity should be endangered.

Their priests fell by the sword. Hophni and Phineas were slain; they were among the chief in sin, and, therefore, they perished with the rest. Priesthood is no shelter for transgressors; the jewelled breastplate cannot turn aside the arrows of judgment. And their widows made no lamentation. Their private griefs were swallowed up in the greater national agony, because the ark of God was taken. As the maidens had no heart for the marriage song, so the widows had no spirit, even to utter the funeral wail. The dead were buried too often and too hurriedly to allow of the usual rites of lamentation. This was the lowest depth; from this point things will take a gracious turn.

The Lord awaked as one out of sleep. Justly inactive, he had suffered the enemy to triumph, his ark to be captured, and his people to be slain; but now he arouses himself, his heart is full of pity for his chosen, and anger against the insulting foe. Woe to thee, O Philistia, now thou shalt feel the weight of his right hand! Waking and putting forth strength like a man who has taken a refreshing draught, the Lord is said to be, like a mighty man that shouteth by reason of wine. Strong and full of energy the Lord dashed upon his foes, and made them stagger beneath his blows. His ark from city to city went as an avenger rather than as a trophy, and in every place the false gods fell helplessly before it.

He smote his enemies in the hinder parts. The emerods rendered them ridiculous, and their numerous defeats made them yet more so. They fled but were overtaken and wounded in the back to their eternal disgrace. He put them to a perpetual reproach. Orientals are not very refined, and we can well believe that the haemorrhoids were the subject of many a taunt against the Philistines, as also were their frequent defeats by Israel until at last they were crushed under, never to exist again as a distinct nation.

Moreover he refused the tabernacle of Joseph. God had honoured Ephraim, for to that tribe belonged Joshua the great conqueror, and Gideon the great judge, and within its borders was Shiloh the place of the ark and the sanctuary; but now the Lord would change all this and set up other rulers. He would no longer leave matters to the leadership of Ephraim, since that tribe had been tried and found wanting. And chose not the tribe of Ephraim. Sin had been found in them, folly and instability, and therefore they were set aside as unfit to lead.

But chose the tribe of Judah. To give the nation another trial this tribe was elected to supremacy. This was according to Jacob's dying prophecy. Our Lord sprang out of Judah, and he it is whom his brethren shall praise. The Mount Zion which he loved. The tabernacle and ark were removed to Zion during the reign of David; no honour was left to the wayward Ephraimites. Hard by this mountain the Father of the Faithful had offered up his only son, and there in future days the great gatherings of his chosen seed would be, and therefore Zion is said to be lovely unto God.

And he built his sanctuary like high palaces. The tabernacle was placed on high, literally and spiritually it was a mountain of beauty. True religion was exalted in the land. For sanctity it was a temple, for majesty it was a palace. Like the earth which he hath established for ever. Stability was well as stateliness were seen in the temple, and so also in the church of God. The prophets saw both in vision.

He chose David also his servant. It was an election of a sovereignly gracious kind, and it operated practically by making the chosen man a willing servant of the Lord. He was not chosen because he was a servant, but in order that he might be so. David always esteemed it to be a high honour that he was both elect of God, and a servant of God. And took him from the sheepfolds. A shepherd of sheep he had been, and this was a fit school for a shepherd of men. Lowliness of occupation will debar no man from such honours as the Lord's election confers, the Lord seeth not as man seeth. He delights to bless those who are of low estate.

From following the ewes great with young he brought him to feed Jacob his people, and Israel his inheritance. Exercising the care and art of those who watch for the young lambs, David followed the ewes in their wanderings; the tenderness and patience thus acquired would tend to the development of characteristics most becoming in a king. To the man thus prepared, the office and dignity which God had appointed for him, came in due season, and he was enabled worthily to wear them. It is wonderful how often divine wisdom so arranges the early and obscure portion of a choice life, so as to make it a preparatory school for a more active and noble future.

So he fed them according to the integrity of his heart. David was upright before God, and never swerved in heart from the obedient worship of Jehovah. Whatever faults he had, he was unfeignedly sincere in his allegiance to Israel's superior king; he shepherded for God with honest heart. And guided them by the skilfulness of his hands. He was a sagacious ruler, and the psalmist magnifies the Lord for having appointed him. Under David, the Jewish kingdom rose to an honourable position among the nations, and exercised an influence over its neighbours. In closing the Psalm which has described the varying conditions of the chosen nation, we are glad to end so peacefully; with all noise of tumult or of sinful rites hushed into silence. After a long voyage over a stormy sea, the ark of the Jewish state rested on its Ararat, beneath a wise and gentle reign, to be wafted no more hither and thither by floods and gales. The psalmist had all along intended to make this his last stanza, and we too may be content to finish all our songs of love with the reign of the Lord's anointed. Only we may eagerly enquire, when will it come? When shall we end these desert roamings, these rebellions, and chastenings, and enter into the rest of a settled kingdom, with the Lord Jesus reigning as "the Prince of the house of David?" Thus have we ended this lengthy parable, may we in our life parable have less of sin, and as much of grace as are displayed in Israel's history, and may we close it under the safe guidance of "that great Shepherd of the sheep." AMEN.

Whole Psalm. This Psalm appears to have been occasioned by the removal of the sanctuary from Shiloh in the tribe of Ephraim to Judah, and the coincident transfer of preeminence in Israel from the former to the latter tribe, as clearly evinced by David's settlement as the head of the church and nation. Though this was the execution of God's purpose, the writer here shows that it also proceeded from the divine judgment on Ephraim, under whose leadership the people had manifested the same sinful and rebellious character which had distinguished their ancestors in Egypt. B. M. Smith, in "The Critical and Explanatory Pocket Bible." 1867.

Give ear, O my people, to my law: incline your ears. Inclining the ears does not denote any ordinary sort of hearing, but such as a disciple renders to the words of his master, with submission and reverence of mind, silent and earnest, that whatever is enunciated for the purpose of instruction may be heard and properly understood, and nothing be allowed to escape. He is a hearer of a different stamp, who hears carelessly, not for the purpose of learning or imitation, but to criticise, to make merry, to indulge animosity, or to kill time. Musculus.

Incline your ears. Lay them close to my lips, that no parcel of this sacred language fall to the ground by your default. John Trapp.

To the words of my mouth. Was it not sufficient for the parallelism to say, To my words? Obviously. Why then is there any notice taken of the mouth? Because those who can prescribe laws to their subjects are also those who scorn to address them with their mouth. Such is the custom of kings, princes, pontiffs, both Roman and others. For the higher every one rises in dignity, the less he considers it becoming to him to speak to the people, to teach and instruct them by word of mouth. They think they owe nothing to the people, but are altogether taken up with this, that they may be looked up to as princes, and so retain a certain secular majesty of command. But, with one's own mouth to teach the ignorant, is a singular proof of love and paternal affection, such as becomes the preceptor, pastor and teacher. This Christ most constantly employed, because he was touched with paternal affection towards the lost sheep, and came as a shepherd to seek them. The manner of earthly princes he therefore rejected, and clothed himself with that paternal custom which becomes the shepherd and teacher, going about and opening his mouth in order to give instruction. See Matthew 5. Rightly, therefore, was the prophet not content with saying, Give ear, O my people, to my law: he adds, Incline your ears to the words of my mouth. Thus he indicates that he was about to address and instruct them with paternal affection. Musculus.

Parable. Dark sayings. lvm, an authoritative weighty speech or saying. The Hebrew term very nearly answers to the Greek, kuriai doxai, i.e., authoritative sentences or maxims, or weighty sayings, expressing or implying a comparison, as such sayings frequently do. hdyx an enigma, a parable, which penetrates the mind, and when understood makes a deep impression of what is intended or represented by it. Here twdyx seems to refer to the historical facts mentioned in the subsequent part of the Psalm, considered as enigmas of spiritual concern. John Parkhurst.

Parable. Parables are the speeches of wise men, yea, they are the extracts and spirits of wisdom. The Hebrew word signifies to rule, or have authority, because such speeches come upon us with authority, and subdue our reason by the weight of theirs. Joseph Caryl.

I will utter. The metaphor in this word is taken from a fountain which pours forth water abundantly. For ebg properly means to gush forth, or bubble up. The heart of teachers in the Church ought to be full, and ready to pour forth those streams by which the Church is watered. Their spring ought not to become exhausted, and fail in the summer. Mollerus.

Which we have heard and known. We have heard the law and known the facts. Adam Clarke.

Fathers. Those are worthy of the name of fathers in the church, in relation to posterity, who transmit to posterity the truth of God contained in Scripture, such as here is set down in this Psalm: and this is the only infallible sort of tradition, which delivereth to posterity what God delivered to the prophets or their predecessors by Scripture, such as is the doctrine delivered in this Psalm. David Dickson.

We will not hide from their children, etc. Thou must not only praise God thyself, but endeavour to transmit the memorial of his goodness to posterity. Children are their parent's heirs; it were unnatural for a father, before he dies, to bury up his treasure in the earth where his children should not find or enjoy it; now the mercies of God are not the least part of a good man's treasure, nor the least of his children's inheritance, being both helps to their faith, matter for their praise, and spurs to their obedience. "Our fathers have told us what works thou didst in their days, how thou didst drive out the heathen" etc., Ps 44:1-2; from this they ground their confidence, Ps 44:4, "Thou art my King, O God; command deliverances for Jacob, " and excite their thankfulness, Ps 44:8, "In God we boast all the day long, and praise thy name for ever." Indeed, as children are their parents heirs, so they become in justice liable to pay their parents' debts: now the great debt which the saint at death stands charged with, is that which he owes to God for his mercies, and, therefore, it is but reason he should tie his posterity to the payment thereof. Thus mayest thou be praising God in heaven and earth at the same time. William Gurnall.

Verses 4-6. The cloth that is dyed in the wool will keep colour best. Disciples in youth will prove angels in age. Use and experience strengthen and confirm in any art or science. The longer thy child hath been brought up in Christ's school, the more able he will be to find out Satan's wiles and fallacies, and to avoid them. The longer he hath been at the trade the more skill and delight will he have in worshipping and enjoying the blessed God. The tree when it is old stands strongly against the wind, just as it was set when it was young. The children of Merindal so answered one another in the matters of religion, before the persecuting Bishop of Cavailon, that a bystander said unto the bishop, I must needs confess I have often been at the disputations of the doctors in the Sorbonne, but I never learned so much as by these children. Seven children at one time suffered martyrdom with Symphrosia, a godly matron, their mother. Such a blessing doth often accompany religious breeding; therefore Julian the apostate, to hinder the growth and increase of Christianity, would not suffer children to be taught either human or divine learning.

Philip was glad that Alexander was born whilst Aristotle lived, that he might be instructed by Aristotle in philosophy. It is no mean mercy that thy children are born in the days of the gospel, and in a valley of vision, a land of light, where they may be instructed in Christianity. Oh, do not fail, therefore, to acquaint thy children with the nature of God, the natures and offices of Christ, their own natural sinfulness and misery, the way and means of their recovery, the end and errand for which they were sent into the world, the necessity of regeneration and a holy life, if ever they would escape eternal death! Alas! how is it possible they should ever arrive at heaven if they know not the way thither? The inhabitants of Mitylene, sometime the lords of the seas, if any of their neighbours revolted, did inflict this punishment, —they forbade them to instruct their children, esteeming this a sufficient revenge. —(Aelian.) Reader, if thou art careless of this duty, I would ask thee what wrong thy children have done thee that thou shouldest revenge thyself by denying them that which is their due. I mean pious instruction. The Jewish rabbis speak of a very strict custom and method for the instruction of their children, according to their age and capacity. At five years old they were filii legis, sons of the law, to read it. At thirteen they were filli praecepti, sons of the precept, to understand the law. At fifteen they were Talmudistae, and went to deeper points of the law, even to Talmudic doubts. As thy children grow up, so do thou go on to instruct them in God's will. They are "born like the wild ass's colt, "Job 11:12 —that is, unruly, foolish, and ignorant. We often call a fool an ass, but here it is a "wild ass's colt, "which is most rude, unruly, and foolish. How, then, shall thy ignorant children come to know God or themselves without instruction?

Thy duty is to acquaint thy children with the works of God. Teach them his doings as well as his sayings. "Take heed to thyself, lest thou forget the things which thine eyes have seen: but teach them thy sons, and thy sons' sons, "De 4:9. God's wonders should be had in everlasting remembrance. "He hath made his wonderful works to be remembered, "Ps 109:4. Now, one special way to do this is by writing them in our children's memories, hereby they are transmitted to posterity. This was the godly practice of the patriarchs, to instruct their children concerning the creation of the world, transgression of man, destruction of the old world, God's providence, the Messiah to be revealed, and the like. The parents' mouths were large books, in which their children did read the noble acts of the Lord. The precept is here urged (Ps 78:2-7) upon a double ground, partly for God's praise, in the perpetuity of his worthy deeds: his words are of great weight, and therefore, as curious pictures or precious jewels, must in memory of him be bequeathed from father to son whilst the world continueth. If they are written on paper or parchment they may perish (and is it not a thousand pities that such excellent records should be lost?); but if they be written by fathers successfully on their children's hearts, no time shall blot or wear them out, Ex 12:26-27. Therefore, as the rabbis observe, the night before the passover the Jews (to keep God's mercies in memory to his honour) were wont to confer with their children on this wise. The child said, Why is it called the passover? The father said, Because the angel passed over us when it slew the Egyptians, and destroyed us not. The child said, Why do we eat unleavened bread? The father answered, Because we were forced to hasten out of Egypt. The child said, Why do we eat bitter herbs? The father answered, To mind us of our afflictions in Egypt.

But the duty is also urged, partly for their own profit, Ps 78:7, That they might set their hope in God, etc. Acquaintance with God's favour will encourage their faith; knowledge of his power will help them to believe his promise. Reader, obedience to this precept may tend much to thy own and thy children's profit. By teaching thy children God's actions, thou wilt fix them the faster, and they will make the greater impression, upon thy own spirit. A frequent mention of things is the best art of memory: what the mouth preacheth often the mind will ponder much. Besides, it may work for thy children's weal; the more they be acquainted with the goodness, wisdom, power, and faithfulness of God which appear in his works, the more they will fear, love, and trust him. George Swinnock.

Verses 5-6. Five generations appear to be mentioned:

1. Fathers; 2. Their children; 3. The generation to come; 4. And their children; 5. And their children. —Adam Clarke.

Children should earnestly hearken to the instruction of their parents that they themselves may afterwards be able to tell the same to their sons, and so a golden chain be formed, wherewith being bound together, the whole family may seek the skies. Whilst the father draws the son, the son the grandson, the grandson his children to Christ, as the magnet of them all, that they all may be made one. Thomas Le Blanc.

Set their hope in God. Their hope was to be set not in the law which punishes, but in grace freely given which redeems; therefore is it added and not forget the works of God. Johannes De Turrecremata. 1476.

And might not be as their fathers. The warning is taken from an example at home. He does not say, That they might not be as the nations, which know not God: but, That they might not be as their fathers. Domestic examples of vice are much more pernicious than foreign ones. Hence one says: Sic natura jubet, velocius et citius nos corrumpunt vitiorum exempla domestica. Let us learn from this place, that it is not safe in all things to cleave to the footsteps of our fathers. He speaks of those fathers who perished in the wilderness: of whom, see Numbers 14; Deuteronomy 1, and Ps 68:6. Musculus.

As their fathers, a stubborn and rebellious generation. Forasmuch as this bad emulation of their ancestors is with difficulty plucked from the minds of men, because of our innate reverence for our fathers, the prophet heaps up words in the description of the crimes of their fathers. He says they were hrm rwd, that is, a generation detracting from the authority of God, and continually breaking the bonds of the law, and in their petulance shaking off the yoke, as a violent and refractory horse, or an untamed bullock, enduring not the rein, or refusing to yield its neck to the yoke, but constantly drawing back and rejecting the bridle. Mollerus.

Verses 8-9. Look carefully to the ground of thy active obedience, that it be sound and sincere. The same right principles whereby the sincere soul acts for Christ, will carry him to suffer for Christ, when a call from God comes with such an errand. "The children of Ephraim, being armed, and carrying bows, turned back in the day of battle." Why? what is the matter? so well armed, and yet so cowardly? This seems strange: read the preceding verse and you will cease wondering; they are called there, A generation that set not their heart aright, and whose spirit was not steadfast with God. Let the armour be what it will, yea, if soldiers were in a castle, whose foundations were rock, and walls brass; yet if their hearts be not right to their prince, an easy storm will drive them from the walls, and a little scare open their gate, which hath not this bolt of sincerity on it to hold it fast. In our late wars we have seen that the honest hearts within thin and weak works have held the town, when no walls could defend treachery from betraying trust. William Gurnall.

The children of Ephraim, being armed, etc. "When ye had girded on every man is weapons of war, ye were ready to go up into the hill. And the Lord said unto me, Say unto them, Go not up, neither fight; for I am not among you; lest ye be smitten before your enemies. So I spake unto you; and ye would not hear, but rebelled against the commandment of the Lord, and went presumptuously up into the hill. And the Amorites, which dwelt in that mountain, came out against you, and chased you, as bees do, and destroyed you in Seir, even unto Hormah." De 1:41-44.

Many person suppose the passage to refer to the event recorded in 1Ch 7:21-22, where are mentioned the sons of Ephraim, "whom the men of Gath that were born in the land slew, because they came down to take away their cattle. And Ephraim their father mourned many days, and his brethren came to comfort him." The manner of the relation shows that the slaughter must have been great; and this flight and defeat, and their not acknowledging their dependence upon God, it is supposed the psalmist has in view in this place. But the objection to this interpretation is, that the event referred to in the book of Chronicles, evidently occurred at a time anterior to that of the Israelitish exodus from Egypt; whilst Ps 78:11 speaks of these same Ephraimites being forgetful of God's doings and wonderful works which he did at the time of their exit from Egypt. It is, therefore, more probable that Myrka ygk may designate the Israelitish people generally, which Mendelssohn thinks to be the case. He observes that "the meaning of the noun Ephraim was that of a general term for Israel before the reigning of the house of David, because that Joshua the son of Nun, the first judge, was of this tribe; also because the territory assigned to this tribe was in the region of Shiloh: and it is possible that because of the reputation of this tribe in those days, all those who were in high esteem were also called Ephraimites." He might have added another and stronger reason than any of the preceding for this application of the term to Israel, and it is, that Jeroboam, who may be regarded as the founder of the Israelitish monarchy, is said, in 1Ki 11:26, to have been a descendant of Ephraim. The war alluded to may have been one of those which were waged between the ten tribes and the people of Judah. George Phillips.

Walk in his law. Note, we must walk in the law of God, this is that narrow and sacred way which Christ traces before us. At Athens there was iera odov, the sacred way, by which, as Harpocratio relates, the priests of the mysteries travelled to Elusin. At Rome also there was a way which was called Via Sacra. To us also there is a way to the skies, consecrated by the footsteps of the saints. It behooves us therefore not to loiter, but to be ever on the march. Thomas Le Blanc.

Zoan. The name of a city in Egypt (Nu 13:22), though it be not set down in the story in Exodus, is twice specified by the writer of this psalm, here, and Ps 78:43, as the scene wherein the wondrous works were wrought on Pharaoh by Moses; either because really the first and principal of the miracles were shewed Pharaoh there, this city being the seat of the king, and a most ancient city, as appears by the expression used of Hebron, in Nu 13:22, where to set out the antiquity of that city, where Abraham, the tenth from Noah dwelt, it is said, that "it was built seven years before Zoan in Egypt; "or perhaps only in poetical style, as "the field" or country of Zoan, is all one with the "land of Egypt" foregoing. Thus, in other prophetic writings, when judgments are threatened, instead of "Egypt" sometimes we find "Zoan" alone, Isa 19:11, where the "princes of Zoan" are all one with the counsellors of Pharaoh; sometimes "the princes of Zoan, "with the addition of some other city, as Isa 19:13, "the princes of Zoan, the princes of Noph, "i.e., again, the counsellors of that kingdom, which as it follows, "have seduced Egypt, " —brought the whole nation to ruin. So Isa 30:4, where they sent to Egypt for relief, it is said, their "princes were at Zoan, their ambassadors at Hanes." Henry Hammond.

In the field of Zoan. We see in this passage that it was not without reason that God most powerfully displayed his wondrous works, his virtue and his glory in the more famous cities: not that he despised the humbler and obscure, but that he might more conveniently in this way scatter abroad the knowledge and renown of his name. For this cause he desired Moses to perform his miracles in the royal city, and in its field; for the same reason he afterwards fixed his dwelling place in the most famous city of Canaan, in which he decreed also that Christ his Son should be crucified and the foundation of his heavenly kingdom laid. Musculus.

He made the waters to stand as an heap. The original word imports, those great heaps which are made use of as dykes or banks to restrain the waters. But the Jews have not only understood these expressions literally, but have likewise taken upon them to add particular circumstances, as if the history had been so concise, that it wanted to be supplied therewith. They say, that the sea had formed, as it were, twelve roads or causeways, according to the number of the tribes of the Israelites. James Saurin.

He made the waters to stand as an heap. God did not wish altogether to take the sea from the gaze of the Hebrews, but to interrupt and divide it, that like a wall it might stand firm on either side of the way. This was done, first, that the miracle might be evident, for in that sea there is no tidal rise or fall of the waters. Secondly, that the people might have greater joy at the sight of so great a miracle. Thirdly, that in their whole passage they might depend more upon the providence of God, who, in a single moment, could allow the sea to return to its bed and drown all of them. It is God's will than we should flee to him the more ardently as the aspect of present danger. Fourthly and lastly, that the people might pass over the more rapidly, since they knew not how long God wished the miracle to last. Thomas Le Blanc.

That there was a mystery in this pillar of cloud and fire is clear from Isa 4:5-6, for there never was a literal cloud and fire upon Mount Zion. This fiery pillar did cease when they were entered into Canaan; Isaiah therefore intends a spiritual thing under those expressions. So it is represented by the Apostle as representing a gospel mystery: 1Co 10:2. It signified and shadowed forth, 1. Something of Christ himself; 2. The benefits of Christ; 3. The ordinances of Christ.

1. Christ himself. Some have noted a shadow both of his Deity and humanity. There was a fiery brightness in the clouds, which yet was but a dark shadow of the glory of his Deity, which was often in vision so represented; but his divine nature was veiled and over clouded by his human, as in this shadow there was a pillar of cloud as well as fire. In Re 10:1 Christ is represented as clothed with a cloud, and his feet as pillars of fire; expressions notably answering this ancient type and shadow.

2. It holds forth something of the benefits of Christ. What benefits had they from this pillar of fire and cloud? They had three: (1) Light and direction. (2) Defence and protection. (3) Ornament and glory. All which we have in a higher manner in Christ by the gospel.

3. It figured also the ordinances, and his presence in and with them; for the ordinances are the outward and visible tokens of God's presence with his people, as this fiery pillar was of old. And, therefore, when the Tabernacle was made and set up, it rested upon the Tabernacle, Ex 40:38. There be some duties are secret, which the world sees not, nor may see; as alms deeds and personal and secret prayer. But the ordinances of institution are things that ought to be practised with all the publickness that may be: they are outward and visible tokens of God's presence, particularly that great ordinance of baptism, as in 1Co 10:2. The cloud, it seems, had a refreshing moisture in it, to shade, refresh, and cool them from the burning heat; and they were bedewed (Rather "baptised" in it, as Paul puts it in 1Co 10:2) with it, as we are with the water of baptism; whereby this legal cloud became a type of gospel baptism. And so you see how it represented something of Christ himself, and something of his benefits, and something of all his ordinances under the New Testament. —Samuel Mather.

All the night. We need not dwell long upon the thought of what this all was to the Israelites. In night marchings, and night restings, it was very precious; whether they were in motion or at rest, it was alike needed, alike good. This light of fire, unless continuous, would have been of comparatively little worth. Were it suddenly extinguished as they marched, all Israel would have been plunged into confusion and dismay; the quenching of the light would have changed into a disordered rabble, the marshalled host. Philip Bennett Power, in "Breviates: or Short Texts and Their Teachings."

The rocks. They were typical of Christ, 1Co 10:4; who is frequently compared to one for height, strength, and duration, shade, shelter, and protection; and is called the "Rock of Israel, " the "Rock of offence to both houses of Israel, "the "Rock of salvation, "the "Rock of refuge, "the "Rock of strength, "the "Rock that is higher than, "the saints, and on which the church is built, and who is "the shadow of a great rock in a weary land." John Gill.

Gave them drink as out of the great depths. As if he had formed a lake or an ocean, furnishing an inexhaustible supply. Albert Barnes.

He brought streams also out of the rock, etc. "Where sin abounded, grace did much more abound." The second murmuring for water at Kadesh seems to have been a more aggravated act of rebellion than the former, and yet the water is given in greater abundance. Oh, the freeness of the sovereign grace of God! W. Wilson.

And they sinned yet more against him. He does not say that they sinned only, but that they sinned against God. And they sinned yet more against him, namely, God. Against what God? Against him who had delivered them by great and unheard of wonders out of Egypt, who had led them as free men across the Red Sea with a dry foot, who had continued to lead and to protect them will pillars of cloud and fire by day and night, and had given them to drink abundantly of water drawn from the arid rock. Against this God they had added sin to sin. Simply to sin is human, and happens to the saints even after they have received grace: but to sin against God argues a singular degree of impiety. To sin against God is to injure and dishonour him in things immediately pertaining to himself. So they sinned against God, because after so many distinguished proofs and testimonies of his care made manifest to them, they continued to think and speak evil against him. All sins indeed, of whatever class they may be, are done against God, because they are opposed to his will; but those which are committed peculiarly against God, are certainly greater than others. Such are those wrought against his name, goodness, providence, power, truth, and worship, and against those things which specially concern him, whatever they may be. So we read of the sins of the sons of Eli, 1Sa 2:24-25: "It is no good report that I hear: ye make the Lord's people to transgress. If one man sin against another, the judge shall judge him; but if a man sin against the Lord, who shall intreat for him?" Musculus.

They sinned yet more. Their sin was not murmuring only, sinful as that is, but uncontrolled desire. And for what was that desire? It was for meat. They had grown so weary of the bread of heaven which God so mercifully provided; and they wanted something in addition —something, too, which was not absolutely necessary to their existence. When they murmured for water at Massah, they murmured for something needful. Their sin then was in murmuring, instead of praying. But here they lusted for something unnecessary, and this was an aggravation of their sin. And thus the psalmist, evidently comparing this sin with the murmuring at Massah, says, "They sinned yet more against him." George Wagner, in "The Wanderings of the Children of Israel."

They tempted God. We know that, although "God cannot be tempted with evil, "he may justly be said to be tempted, whensoever men, by being dissatisfied with his dealings, virtually ask that he will alter those dealings, and proceed in a way more congenial with their feelings. If you reflect a little, you can hardly fail to perceive, that in a very strict sense, this and the like may be said to be a tempting of God. Suppose a man to be discontented with the appointments of Providence; suppose him to murmur and repine at what the Almighty allots him to do or to bear: is he not to be charged with provoking God to change his purpose? and what is this if it be not "tempting" God —a striving to induce him to swerve from his plans, though every one of those plans has been settled by infinite wisdom? Or, again, if any one of us, notwithstanding multiplied proofs of the Divine lovingkindness, doubt or question whether God do indeed love him; of what is he guilty, if not of tempting the Lord, seeing that he solicits God to give additional evidence, as though there were deficiency, and challenges him to fresh demonstrations of what he has already abundantly displayed? This would be called tempting amongst men. If a child were to show by his actions that he doubted or disbelieved the affection of his parents, he would be considered as thereby striving to extort from them fresh proofs of that affection, though they had already done as much as either in justice or in wisdom they ought to have done; this would be a clear tempting of them, and that too in the ordinary sense of the term. In short, unbelief of every kind and degree may be said to be a tempting of God; for not to believe on the evidence which he has seen fit to give, is to tempt him to give more than he has already given —offering our possible assent, if proof were increased, as an inducement to him to go beyond what his wisdom has prescribed... You cannot distrust God, and not accuse him of a want either of power or of goodness; you cannot repine —no, not even in thought —without virtually telling him that his plans are not the best, nor his dispensations the wisest, which might have been appointed in respect of yourselves. So that your fear, or your despondency, or your anxiety in circumstances of perplexity, or of peril, is nothing less than a call upon God to depart from his fixed course, —a suspicion, or rather an assertion, that he might proceed in a manner more worthy of himself, and therefore a challenge to him to alter his dealings, if he would prove that he possesses the attributes which he claims. You may not intend thus to accuse, or provoke God, whenever you murmur; but your murmuring does all this, and cannot fail to do it. You cannot be dissatisfied, without virtually saying that God might order things better; you cannot say that he might order things better, without virtually demanding that he change his course of acting, and give other proofs of his infinite perfections. And thus you tempt him, tempt him even as did the Israelites in the wilderness. Henry Melvill.

Asking meat for their lusts. God had given them meat for their hunger in the manna, wholesome, pleasant food, and in abundance; he had given them meat for their faith, out of the heads of Leviathan which he brake in pieces, Ps 74:14. But all this would not serve, they must have meat for their lust; dainties and varieties to gratify a luxurious appetite. Nothing is more provoking to God, than our quarrelling with our allotment, and indulging the desires of the flesh. Matthew Henry.

It is particularly to be observed, that the sin of which the children of Israel were on this occasion guilty, was not in wishing for bread and water, but in thinking for one moment, that after the Lord had brought them out of Egypt, he would suffer them, for the lack of any needful thing, to come short of Canaan. It was no sin to be hungry and thirsty; it was a necessity of their nature. There is nothing living that does not desire and require food: when we do not we are dead, and that they did so was no sin. Their sin was to doubt either that God could or would support them in the wilderness, or allow those who followed his leading to lack any good thing. This was their sin. It is just the same with the Christian now. These Israelites did not more literally require a supply of daily food for their bodies, than does the Christian for his soul. Not to do so is a sign of death, and the living soul would soon die without it. And so far from its being a sin, our Lord has pronounced that man blessed who hungers and thirsts after righteousness, adding the most precious promise, that all such shall be satisfied. But it is a sin, and a very great sin, should this food not be perceptibly, and to the evidence of our senses, immediately supplied, to murmur and be fearful. It was for the trial of their faith that these things happened to the Israelites, as do the trials of all Christians in all ages: and it is "after we have suffered a while" that we may expect to be established, strengthened, settled. Brownlow North, in "Ourselves. A Picture sketched from the History of the Children of Israel." (1865.)

Verses 19-20. After all their experience, they doubted the divine omnipotence, as if it were to be regarded as nothing, when it refused to gratify their lusts. Unbelief is so deeply rooted in the human heart, that when God performs miracles on earth, unbelief doubts whether he can perform them in heaven, and when he does them in heaven, whether he can do them on earth? Augustus F. Tholuck.

Can he give bread also? They should have said, "Will he serve our lusts?" but that they were ashamed to say. John Trapp.

Who will say that a man is thankful to his friend for a past kindness, if he nourishes an ill opinion of him for the future? This was all that ungrateful Israel returned to God, for his miraculous broaching of the rock to quench their thirst: Behold, he smote the rock, —Can he give bread also? This, indeed, was their trade all the time they were in the wilderness. Wherefore, God gives them their character, not by what they seemed to be while his mercies were before them; then they could say, "God was their rock, and the High God their Redeemer; "but by their temper and carriage in straits; when the cloth was drawn, and the feast taken out of their sight, what opinion then had they of God? Could they satisfy his name so far as to trust him for their dinner tomorrow who had feasted them yesterday? Truly no, as soon as they feel their hunger return, like froward children, they are crying, as if God meant to starve them. Wherefore God rejects their praises, and owns not their hypocritical acknowledgments, but sets their ingratitude upon record; they forgot his works, and waited not for his counsel. O how sad is this, that after God had entertained a soul at his table with choice mercies and deliverances, these should be so ill husbanded, that not a bit of them should be left to give faith a meal, to keep the heart from fainting, when God comes not so fast to deliver as desired. He is the most thankful man that treasures up the mercies of God in his memory, and can feed his faith with what God hath done for him, so as to walk in the strength thereof in present straits. William Gurnall.

Opened the doors of heaven. There is an allusion here to the flood, as in Ps 78:15. A. R. Fausset.

Opened the doors of heaven. God, who has the key of the clouds, opened the doors of heaven, that is more than opening the windows, which yet is spoken of as a great blessing, Mal 3:19. Matthew Henry.

Opened the doors of heaven. This is a metaphor taken from a granary, from which corn is brought; and by opening the doors is signified, that the manna fell very plentifully. Compare Ge 7:11. Thomas Fenton.

Verse 24-25. Manna. The prophet celebrates this miracle, first, because of the unusual place whence the manna was sent. For he did not produce fruits from the earth wherewith to feed them, but rained down this food from the clouds, and from the depths of the skies. Secondly, because of the facility of the distribution. By the command of God alone, without any labour of men, yea, while they slept, this food was prepared. Therefore is it said, He gave, etc. Thirdly, he celebrates its great abundance which sufficed to supply so great a multitude. Fourthly, the excellence of the food. He calls it the food of the excellent or the strong, such as was not pleasant merely to the common multitude, but to the princes also, and to the heroes, for it was the food of the mighty ones. Mollerus.

Man. Rather, as Ex 16:6, every man. Not one of them was left without it. A. R. Fausset.

Man did eat angel's food. It is called angel's food, not because the angels do daily feed upon it, but because it was both made and ministered by the ministry of angels, and that phrase sets forth the excellency of it. Christopher Ness (1621-1705), in "The Sacred History and Mystery of the Old Testament."

Angels food. Mann is called the bread of angels because it was brought down by their ministry; and it was so pleasant in taste, that if the angels had eaten bread, it might have served them. John Weemse.

Angel's food. So their manna was called, either,

1. Because it was provided and sent by the ministry of angels; or,

2. Because it seemed to come down from heaven, the dwelling place of the angels; or,

3. To set forth the excellency of this bread, that it was meat, as one would say, fit for angels, if angels needed meat.

And so, indeed, the exceeding glory of Stephen's countenance is set forth by this, that they "saw his face as it had been the face of an angel, "Ac 6:15; and Paul calls an excellent tongue, "the tongue of angels, "1Co 13:1. Arthur Jackson.

The more excellent the benefit is which God giveth, the greater is the ingratitude of him who doth not esteem of it and make use of it as becometh; as we see in Israel's sin, who did not esteem of manna as they should have done. Had the Lord fed them with dust of earth, or roots of grass, or any other mean thing, they should have had no reason to complain: but when he giveth them a new food, created every morning for their sakes, sent down from heaven as fresh furniture every day, of such excellent colour, taste, smell and wholesomeness; what a provocation of God was it, not to be content now; in special, when he gave them abundantly of it? He sent them meat to the full. David Dickson.

He caused an east wind to blow in the heaven: and by his power he brought in the south wind. Here, on examining the geographical position of the Israelites, we see exactly how the south east wind would bring the quails. The Israelites had just passed by the Red Sea, and had began to experience a foretaste of the privations which they were to expect in the desert, through which they had to pass. Passing northwards in their usual migrations, the birds would come to the coast of the Red Sea, and there would wait until a favourable wind enabled them to cross the water. The south east wind afforded them just the very assistance which they needed, and they would naturally take advantage of it. J. G. Wood, in "Bible Animals." 1869.

As dust. The amazing clouds of fine dust or sand, which a violent wind raises in the deserts of the East, constitute the point of comparison. William Keatinge Clay.

Feathered fowls. Hebrew, "fowl of wing; "i.e., flying fowls, in distinction from domestic poultry. Williams, in Notes to Calvin in loc.

Verse 27, 31. If the cemetery on Sarbut el Khadem be, what all the antecedent evidences combine to indicate, the workmanship of the Israelites, (a chief burial ground of their fatal encampment at Kibroth Hattaayah), it may most reasonably be expected that its monuments shall contain symbolic representations of the miracle of the "feathered fowls, "and of the awful plague which followed it. Now Niebuhr happily enables us to meet this just expectation, by his copies of the hieroglyphics on three of those tombstones, published in the 45th and 46th plates of his first volume, and prefaced plate 44, by a plan of the cemetery itself, which is of more value than any or all subsequent descriptions. It was discovered by the present writer (as stated in a former work), ("The Voice of Israel") on the evidence of no less than four Sinaitic inscriptions, that the birds of the miracle, named by Moses, generically, wlv, salu, and by the psalmist, still more generally, Pgk Pwe, winged fowls, or more correctly, "long winged fowls, "were not (as rendered by all our versions, ancient and modern) quails, but a crane like red bird resembling a goose, named in the Arabic nuham. The discovery received subsequently a singular and signal corroboration from the further discovery, by Dean Stanley, and previously by Schubert, of immense flocks of these very nuhams on the reputed scene of the miracle at Kibroth Hattaavah. With these antecedents in his mind, the reader will now turn to the three monuments copied by Niebuhr in the cemetery of Sarbut el Khadem. He will at once see that a crane like bird resembling a goose, with slender body and long legs, is the leading hieroglyphic symbol in all three tablets. No fewer than twenty-five of these symbolic birds occur in the first, ten in the second, and fifteen in the third tablet. The goose appears occasionally, but the principal specimens have the air of the goose, but the form of the crane. In a word, they are the very species of birds seen by Dean Stanley, both at this point of Sinai, and at the first cataract of the Nile; and which constantly occur also in Egyptian monuments: as though the very food of Egypt, after which the Israelites lusted, was sent to be at once their prey and their plague. "And the children of Israel said unto them, Would to God we had died by the hand of the Lord in the land of Egypt, when we sat by the flesh pots." Ex 16:3. The reader has here before him the irrefragable fact that the very birds which by every kind of evidence stand identified with the salus, or long legged and long winged fowls of the miracle, are the very birds depicted on the tombstones of Sarbut el Khadem, both standing, flying, and apparently even trussed and cooked... The inevitable inference is... that these tombstones record the miracle of the "feathered fowls, "and stand over the graves of the gluttons who consumed them. Charles Forster, in "Israel in the Wilderness." 1865. Mr. Forster thus deciphers by his alphabet some of the mixed legends and devices: —

"From the sea the cranes congregate to one spot;

The archers shoot at the cranes passing over the plain.

Evil stomached they rush after the prey —

The sepulchre their doom —their marrow corrupted by God,

The sleepy owl, emblem of death, God sends destruction among them."

"The mother of sepulchres —the black and white geese,

A sudden death, greedily lusting after flesh, die the gluttons.

The mountain top ascend the Hebrews,

They eat, devour, consume, till nothing is left, exceeding all bounds,

Their bodies corrupted, by gluttony they die."

Note: The prophet in this Psalm institutes, as it were, a conflict between God and man. God contends with blessings, man with sins. God exerts his power for the benefit of undeserving man, Ps 78:12, Marvellous things did he in the sight of their fathers: man repays the divine power with infidelity, Ps 78:17, And they sinned yet more against him. And farther on, in Ps 78:19, Can God furnish a table in the wilderness? Secondly, God showers down his bounty to overwhelm ungrateful sinners with his gifts, Ps 78:23, He commanded the clouds from above, &c., and rained down manna upon them. These less than men (homunciones) oppose their gluttony to the liberality of God, and abuse the gifts conferred, Ps 78:29, They did eat, and were well filled. Thirdly, divine justice renews the conflict to scourge at once stupidity out of them, Ps 78:30-31, While their meat was yet in their mouths, the wrath of God came upon them. Still obdurate they kick against the goad, Ps 78:33, For all this they sinned still. Fourthly, mercy flies down from heaven, to invite them to peace, Ps 78:38, But he being full of compassion. Men are but emboldened by his compassion, and the more easily relapse into sin, Ps 78:40, How oft did they provoke him in the wilderness? Fifthly, and lastly, when all seems lost, love draws nigh, and performs unheard of wonders, to touch their hardness, and to deliver them from the dangers by which they were pressed, Ps 78:43, How he set his signs in Egypt. To these shafts of his love sinners oppose a forgetfulness of all his benefits, Ps 78:42, They remembered not his hand nor the day when he delivered them from the enemy. And all this took place before they entered the land of promise. The conflict that happened between the Hebrews and God in the land of promise is related in the next section of the Psalm. Thomas Le Blanc.

Verse 29-31. Dangerous prayers. When lust dictates, wrath may answer. Let grace dictate, and mercy will answer. C. D.

They were not estranged from their lust. This implies, that they were still burning with their lust. If it is objected that this does not agree with the preceding sentence, where it is said, that "they did eat, and were thoroughly filled, "I would answer, that if, as is well known, the minds of men are not kept within the bounds of reason and temperance, they become insatiable; and, therefore, a great abundance will not extinguish the fire of a depraved appetite. John Calvin.

They were not estranged from their lust. Satiated they were, but not satisfied. It is as easy to quench the fire of Etna, as the thoughts set on fire by lust. John Trapp.

They were not estranged from their lust. Consider that there is more real satisfaction in mortifying lusts than in making provision for them or in fulfilling them: there's more true pleasure in crossing and pinching our flesh than in gratifying it; were there any true pleasure in sin, hell would not be hell, for the more sin, the more joy. You cannot satisfy one lust if you would do your utmost, and make yourself never so absolute a slave to it; you think if you had your heart's desire you would be at rest: you much mistake; they had it. Alexander Carmichael.

The wrath of God came upon them, and slew the fattest of them. Two things are here worthy of notice. 1. One, Why he gave them abundance and sufficiency of quails, and afterward punished the murmuring and unbelieving. If he had punished them before, he would have appeared to have had greater ability to destroy them, than to give them flesh. Therefore, that he might first declare his power, and so make the unbelief of the people the more plain, and show how deserving they were of punishment, he first showed he could give, because they believed he could not, and then punished them for their unbelief... 2. The other, that he destroyed the fat and the chosen men among the people, although they all are said to have murmured. Without a doubt, they were first in the crime, and therefore they are specially mentioned in the punishment. Musculus.

Slew the fattest of them. They were fed as sheep for the slaughter. The butcher takes the fattest first. We may suppose there were some pious and contented Israelites that did eat moderately of the quails, and were never the worse; for it was not the meat that poisoned them, but their own lust, Let epicures and sensualists here read their doom; they who make "a god of their belly, their end is destruction, "Php 3:19. Matthew Henry.

Verses 31-34. The Christian has more true pleasure from the creature than the wicked, as it comes more refined to him than to the other. The unholy wretch sucks dregs and all, dregs of sin and dregs of wrath, whereas the Christian's cup is not thus spiced. First, dregs of sin; the more he hath of the creature's delights given him, the more he sins with them. Oh, it is sad to think what work they make in his naughty heart! they are but fuel for his lust to kindle upon; away they run with their enjoyments, as the prodigal with his bags, or like hogs in shaking time; no sight is to be had of them, or thought of their return as long as they can get anything abroad, among the delights of the world. None so prodigiously wicked as those who are fed high with carnal pleasures. They are to the ungodly as the dung and ordure is to the swine which grows fat by lying in it; so their hearts grow gross and fat; their consciences more stupid and senseless in sin by them; whereas the comforts and delights that God gives unto a holy soul by the creature, turn to spiritual nourishment to his graces, and draw these forth into exercise, as they do others' lusts. Secondly, dregs of wrath. The Israelites had little pleasure from their dainties, when the wrath of God fell upon them, before they could get them down their throats. The sinner's feast is no sooner served in but divine justice is preparing to send up a reckoning after it, and the fearful expectation of this cannot but spoil the taste of the other. William Gurnall.

Their days did he consume in vanity. He says with great significance, In vanity their days were consumed, because they were plainly deprived of their hope, and endured all their sufferings in vain. They did not attain what they had hoped for, but only their children entered the land. Mollerus.

Days are put in the first place, and then years; by which it is intimated, that the duration of their life was cut short by the curse of God, and that it was quite apparent that they failed in the midst of their course. John Calvin.

Verses 34-36. There are some if they come under afflictions, or if they fall in sickness, or a fever, and God shake death over their head; or if they be at some solemn ordinances, they will be at resolving and purposing, and readily bringing vows upon themselves, of personal covenanting with God; but as they are easily gotten, so they easily vanish: When he slew them, they sought him: and they returned and inquired early after God. Several times our afflictions are like a gutter; when there is a great shower we will be running over with purposes after God. Nevertheless they did flatter him with their mouth, and they lied unto him with their tongues. For their heart was not right with him, neither were they steadfast in his covenant: and yet when he slew them, they sought after him, and they early enquired after him: so that in deliberate actions and covenanting with God, as they are hastily begotten, they no less suddenly vanish; the action ought then to be deliberate when we indenture with the Cautioner, and oblige ourselves to more watchfulness, and more tenderness, or else it will soon vanish. Alexander Wedderburn, in "David's Testament, opened up in Forty Sermons." 1701.

Verses 34-37. In these words you see plainly that these people are very early and earnest in seeking God to take off his hand, to remove judgments that were upon them, but not that God would cure them of those sins that provoked him to draw his sword, and to make it drunk with their blood; for, notwithstanding the sad slaughters that divine justice had made among them, they did but flatter and lie, and play the hypocrites with God; they would fain be rid of their sufferings, but did not care to be rid of their sins. Ah! but a gracious soul cries out, Lord, do but take away my sins, and it will satisfy me and cheer me, though thou shouldest never take off thy heavy hand. A true Nathanael sighs it out under his greatest affliction, as that good man did, A me, me salva, Domine, (Augustine) deliver me, O Lord, from that evil man myself. No burden to the burden of sin. Lord! says the believing soul; deliver me from my inward burden, and lay upon me what outward burden you please. Thomas Brooks.

Verses 34-37. There are a sort of men that lie in the enmity of their natures, and in an unreconciled state, living in the visible church, who are not only much restrained, and bite their enmity in, but who, by means of an inferior work of the word and Spirit of God upon their hearts, are brought to seek unto God for friendship, yea, and do much for him in outward actions, and side and take part with his friends; and yet their hearts being unchanged, the cursed enmity of their nature remaining alive and not taken away, they lie still in the gall of bitterness. For instance, look to these in Ps 78:34-37. It is said that they `sought the Lord early as their Redeemer, 'whilst he was slaying of them; yet they did but flatter him with their mouths, etc. A flatterer, you know, differs from a friend, in that he pretends much kindness, yet wants inward good will, doing it for his own ends. And so do many seek God, that yet he accounts as enemies; for they seek him whilst they are themselves in his lurch. Now, it is hard to discover these, because they pretend much friendship, and externally (it may be) do as many outward kindnesses as the true friends; as flatterers will abound in outward kindnesses as much as true friends, nay, often exceed them, because they may not be discovered. Now, if none of the former signs reach to them, nor touch them, then there is no better way left than to search unto the grounds of all they do, and to examine whether it proceeds from true, inward, pure, and constant good will, yea or no, or self respects? As now, when we see an ape do many things that a man doth, how do we therefore distinguish those actions in the one and in the other? Why, by the inward principles from whence they spring, by saying that they proceed from reason in the one, but not so in the other. If, therefore, it can be evinced, that all that any man seems to do for God, comes not from good will to him, it is enough to convince them to be persons unreconciled; for whereas all outward kindnesses and expressions of friendship proceed not from friend like dispositions and pure good will, but altogether from self respects, it is but feigned flattery, even among men; and when discovered once, it breeds double hatred. And there is much more reason it should do so with God, because he being a God that knows the heart, to flatter him is the greatest mockery; for that is it which chiefly provoketh men to hate such as dissemble friendship, because there is mockery joined with it. Now, that God accounts every one that doth not turn to him out of pure goodwill a flatterer is plain by these words in Ps 78:36-37: Notwithstanding, they did but flatter him, and dealt falsely in his covenant. If men's hearts be not inwardly for God, and with him, as a friend would be to a friend, in their actions he esteems them against him. "Thy heart, "says Peter to Simon Magus, "is not right before the Lord, "Ac 8:22, and therefore he tells him he was "still in the gall of bitterness." Thomas Goodwin.

Flattery of God.

1. A common sin.

2. A hateful sin.

3. A dangerous sin. B. D.

Verses 36-38. There is no disputing the fact which gives accuracy to the text, that God was moved by a repentance which had not in it even the elements of godly sorrow for sin; which could not even, by a casual observer, much less by him who searches the heart, have been mistaken for that penitence which supposes an inward and radical change, and, nevertheless, even such a repentance as this sufficed to procure a recompense at the hands of God. Though the sackcloth was on the body and not on the soul; though it was the punishment of the sin and not the sin itself which led to this outward humiliation, God did not turn away from the forced supplication, but vouchsafed the deliverance which was sought at his hands. Yes, God, who never expresses greater abhorrence of any character than that of the hypocrite; God, who rejects nothing more indignantly than outward homage when it is not the index of inward prostration —God may be said to have removed the humiliation of the people as though he could not read their hearts, or as though, having read them, and noted their unsubdued rebellion, he still thought the apparent contrition deserving of some recompense...

If God would not leave the show and semblance of contrition without a recompense, will he be unmindful of real penitence? If many a time turned he his anger away from those who did but flatter him with their mouths, and lied unto him with their tongues, has he nothing in store for those who are humble in spirit, and who come to him with the sacrifice of a broken heart? Oh! the turning away of temporal wrath because idols were outwardly abandoned, this is a mighty pledge that eternal wrath will be averted if we are inwardly stricken, and flee for refuge to the Saviour. God must have eternal good in store for his friends, if even his enemies are recompensed with temporal good. Yes, as I mark the Philistines and the Ammonites oppressing the idolatrous Israelites, and then see the oppressors driven back in return even for heartless service, Oh! I learn that true penitence for sin and true faith in the sacrifice of Jesus Christ will cause all enemies to be scattered; I return from the contemplation of the backsliding people, emancipated notwithstanding the known hollowness of their vows, I return assured that a kingdom which neither Philistine nor Ammonite can invade, shall be the portion of all who seek deliverance through Christ. Henry Melvill.

Their heart was not right with him. God pleases them when he replenishes themselves with food, not their heart with his graces; therefore they repay him with the mouth, and not with the heart. They are altogether mouth and tongue: but God is all heart and breast. They give words; God gives milk and perfect love. Love does not reach the inner nature of many men, it sticks in the entrance. Thomas Le Blanc.

Their heart was not right with him, neither were they steadfast, etc. This is the ever repeated complain, see Ps 78:8,22. There is no permanence, no stability in the reformation which has been produced. Compare Ho 6:4. J. J. Stewart Perowne.

According to B. Kiddushin 30a, this verse is the middle one of the 5896 Nyqymk, sticoi, of the Psalter. According to B. Maccoth 22b, Ps 78:38, and previously De 28:58-59 29:9, were recited when the forty strokes of the lash save one, which, according to 2Co 11:24, Paul received five times, were being counted out to the culprit. Franz Delitzsch.

He, being full of compassion, etc. When his hand was up, and he giving the blow, he called it back again, as one that could not find it in his heart to do it; and when he did it, he did not stir up all his wrath; he let fall some drops of it, but would not shed the whole shower of it; and he giveth the reason of both, for they are but flesh; and, indeed, his primary scope is to show mercy; and that he afflicts is but upon occasions; and therefore he is provoked, and provoked much before he doth it. As it is natural for the bee to give honey, but it stings; but it stings but by occasion when it is provoked; and this we see to be true in God by experience, who suffers men, and suffers them long; they continue in their sins, and yet he continues in his mercies, and withholds his judgments. John Preston (1587-1628), in "The Golden Sceptre held forth to the Humble."

Forgave is a very inadequate translation of the Hebrew word, which necessarily suggests the idea of expiation as the ground of pardon. Joseph Addison Alexander.

Many a time turned he his anger away. God is provoked every day, yet is he slow to anger. Yea, sometimes when he has determined to bring evil upon a people, and has put himself into a posture of judgment, drawn out the sword, and smitten them; though they cease not to provoke him, he ceaseth to punish them; as a tender father in correcting a rebellious and graceless child, holds his hand sometimes, before the child begs for mercy, and of mere grace forbears: so God did with Israel. Notwithstanding their dissembling with their flattering tongues, and covenant breaking hearts, He forgave their iniquity, and destroyed them not: yea, many a time turned he his anger away, and did not stir up his wrath. The words are, He multiplied to turn away his anger: as they multiplied to provoke it, he multiplied to turn it away; and so at length outnumbered their sins with his mercies, that they were not destroyed. John Strickland, in "A Sermon preached before the House of Commons, " entitled "Mercy rejoicing against Judgment." 1645.

He did not stir up all his wrath. His patience is manifest in moderating his judgments when he sends them. Doth he empty his quiver of his arrows, or exhaust his magazine of thunder? No; he could roll one thunderbolt successively upon all mankind; it is as easy with him to create a perpetual motion of lightning and thunder, as of the sun and stars, and make the world as terrible by the one as it is delightful by the other. He opens not all his store; he sends out a light party to skirmish with men, and puts not in array his whole army. He stirs not up all his wrath; he doth but pinch, where he might have torn asunder; when he takes away much, he leaves enough to support us. If he had stirred up all his anger, he had taken away all, and our lives to boot. He rakes up but a few sparks, takes but one firebrand to fling upon men, when he might discharge the whole furnace upon them; he sends but a few drops out of the cloud, which he might make to break in the gross, and fall down upon our heads to overwhelm us; he abates much of what he might do. Stephen Charnock.

A wind that passeth away.

"The secret wheels of hurrying time do give

So short a warning, and so fast they drive,

That I am dead before I seem to live.

And what's a life? a weary pilgrimage,

Whose glory in one day doth fill thy stage

With childhood, manhood, and decrepid age.

And what's a life? the flourishing army

Of the proud summer meadow, which today

Wears her green plush, and is tomorrow hay.

And what's a life? a blast sustained with clothing,

Maintained with food, retained with vile self loathing,

Then weary of itself, again to nothing." Francis Quarles.

How oft did they provoke, etc. They provoked God at least ten times (Nu 14:22) during the first two years of their journey through the wilderness: (1) at the Red Sea (Ex 14:11-12): (2) at the waters of Marah (Ex 15:24): (3) in the wilderness of Sin (Ex 16:2): (4) when they kept the manna until the following day (Ex 16:10): (5) when the manna was collected on the Sabbath (Ex 16:27): (6) in Rephidim, where there was no water (Nu 20:2,13): (7) at Horeb when a molten calf was made (Ex 22:1 &c.): (8) at Taberah (Nu 11:1-3): (9) when they lusted for flesh (Nu 11:4): (10) when they murmured at the news brought by the men, who had been sent to search the land (Nu 14:1, &c.) Daniel Cresswell.

How oft. God kept an account how oft they provoked him, though they did not, Nu 14:22: "They have tempted me these ten times." Matthew Henry.

They turned back. As for that expression, wbwvyw, which we translate, and they turned back; that is, say some, to go back again into Egypt, or as others, returned back to their old wont of rebellion; I say, it hath no such meaning here; it is a Hebraism, and should be rendered, they returned and tempted, that is, saepius tentaverunt, they oftentimes tempted him, or they tempted him again. Thomas Froysel, in "Sermons concerning Grace and Temptation." 1678.

Tempted God. This only expresses the fact that men act towards him as if he could be tempted, or in a way fitted to put him to the proof, to provoke his righteous displeasure, and make him proceed against them, as it were just for him actually to do because of their offences. It is not in the least degree opposed to the statement of James —"God cannot be tempted with evil, "which is the the effect that he cannot be influenced by evil, so as to be drawn into it, turned toward it —so as to feel its power or experience its contamination. He is infinitely far removed from it, raised above it, under all its forms. He is so because of the absolute perfection of his being and blessedness. John Adam, in "Exposition of the Epistle of James." 1867.

Limited the Holy One of Israel. They limited either

1. God's power, as above, Ps 78:19-20. Or,

2. God's will, directing and prescribing to him what to do, and when, and in what manner; and murmuring at him if he did not always grant their particular and various desires. Matthew Poole.

They limited the Holy One of Israel. Here, then, is an awful charge, and mysterious it seems to us as awful. How dreadful that man, the worm, should arrogate to himself that, to say to him that made him, "Thus far shalt thou go and no farther." Amazing, I say, the charge! to contract the dimensions and operations of the Deity. Amazing insolence, to draw a boundary line, beyond which the Creator himself must not pass, to define and prescribe to the Lawgiver of nature himself the pathway of his providence! The turpitude is immense. But we know, my friends, that the crime is not uncommon; and one of the natural results of sin seem to be this, —that the sinful spirit, whether of man or of the lost archangel, unable to shake the firm foundations of the Eternal Throne, amuses its malignity, and seeks a temporary cessation from its withering cares, in putting up barriers on the outskirts and frontiers of the Almighty empire, vainly hoping to annoy the Possessor of the throne they cannot disturb. Affecting words! Do they affect you as they affect me? They turned back and tempted God, and limited the Holy One of Israel. Somehow, it seems no combination of words could have been so affecting. They limited God. They limited the Almighty. They limited the Infinite. No! These words have an awful and affecting surge of meaning in them; for wile they describe Him, awful and self contained Being whose essence is eternity and power; whose self existence is declared by the amazing marvels of nature; whose life was essential being. They limited Him —The One in whose being all being was swallowed up and absorbed —The One before whose glance mountains and hills fled away and were not found —The One from everlasting, God; high over all, blessed for ever more. The One to whom all the nations were as the drop of a bucket, and who took up the isles as a very little thing, —Him, they limited. They had known his character as The Holy One; it was all they knew of his character; but it was surrounded with an awfulness more dread than even the solitary power and self repose of Deity. In awful words and meanings they had heard his character proclaimed —The Holy One. Him they limited. Him, whose throne was curtained with the dreadful wings of sinless archangels, crying through the darkness of that ineffable brightness, Holy, holy, holy, Lord God Almighty! and whose holiness was asserted even by the disorders of the rolling world. They limited him. More personal, and therefore more wonderful, became the enormity. The generation of their race had testified for Him, the Holy One of Israel; they had beheld the marvels of his holiness and power in Egypt, in the Red Sea; they had heard of the God of Abraham, and Isaac, and Jacob; they had heard of him who had spoken to their Captain in the bush burning with fire; they beheld his pillar of fire and cloud; they knew themselves divinely selected and chosen; and him who chose they limited! That which should have ensured their faith became only the fountain of their criminality. E. Paxton Hood.

They limited the Holy One of Israel. God cannot bear it with patience, that we should limit him, either to the time, or manner, or means of help. He complains of the Jews for this presumption, they limited the Holy One of Israel. It is insufferable to circumscribe an infinite wisdom and power. He will work, but when he pleases, and how he pleases, and by what instruments he pleases, and if he please, without instruments, and if he please by weak and improbable, by despised and exploded instruments. Joseph Caryl, in a "Sermon before the House of Commons, "entitled, "The Works of Ephesus."

(last clause). This was Israel's sin, and has it not often been ours? Our God is the "Holy One, "and will do what is most for His glory; he is the Holy One of Israel, and will therefore consult his people's welfare. We must not limit his wisdom, for it is infinite; we must not limit his power, for it is omnipotent; we must not limit him to time, for he will display his sovereignty: he will not be tied to walk by our rules, or be bound to keep our time; but he will perform his word, honour our faith, and reward them that diligently seek him. James Smith.

Limited. In the only other place where the Hebrew word occurs (Ezr 9:4), it means to set a mark upon a person, which some apply here, in the figurative sense of stigmatising or insulting. Joseph Addison Alexander.

Limited the Holy One of Israel, or signed him; signed him with a sign, so the Targum; they tempted him by asking a sign of him, as Jarchi interprets it; insisting that a miracle be wrought, by which it might be known whether the Lord was among them or not, Ex 17:7; with which compare Mt 15:1: or they set bounds, so Kimchi, to his power and goodness, saying, this he could do, and the other he could not; see Ps 78:19-20; and so men limit the Lord when they fix on a blessing they would have, even that, and not another; and the measure of it, to what degree it should be bestowed on them, as well as the set time when they would have it; whereas the blessing itself, and the degree of it, and the time of giving it, should be all left with the Lord who knows which and what of it is most convenient for us, and when is the best time to bestow it on us. John Gill.

Limited the Holy One of Israel —mistrust of God's power to effectuate all his graces, to do what is needed in any case for his people, and carry out his purposes for them. The moment I suppose anything cannot be for blessing, I limit God. This is a great sin —doubly, when we think of all he has done for us. The Holy Ghost ever reasons from God's revealed, infinite love to all its consequences. He reconciled; surely he will save to the end. He did not spare his Son; how shall he not give all things? J. N. Darby.

They remembered not his hand, etc. God hates forgetfulness of his blessings. First, because he has commanded that we should not forget them, De 4:9 8:14. Secondly, because forgetfulness is a sign of contempt. Thirdly, it is the peculiarity of singular carelessness. Fourthly, it springs from unbelief. Fifthly, it is the greatest mark of ingratitude. Thomas Le Blanc.

They remembered not his hand, etc. The rallying point of faith in time of trial is the primary manifestation of grace. To an Israelite a remembrance of the deliverance from Egypt is the test of active faith. In like manner, to the tried believer now it is the CROSS that furnishes the outlet of deliverance from the misty darkness with which Satan sometimes is permitted to envelope our conscience, when the Lord had not been kept watchfully before our face. Because Israel forgot that first deliverance, they went on frowardly in the way of evil. Because a Christian sometimes stops short of the Cross in his spiritual conflicts, he fails to defeat the enemy and remains unfruitful and unhappy, until by some special intervention of the great Restorer, he is again brought, in spirit, to that place where God first met him, and welcomed him in Jesus in the fulness of forgiveness and of peace. No intermediate experience, how truthful soever in its character, will meet his case. It is at the cross alone that we regain a thorough right mindedness about ourselves as well as about God. If we would glorify him, we must "hold fast the beginning of our confidence stedfast unto the end, "Heb 3:14. Arthur Pridham.

They remembered not his hand, etc. Eaten bread is soon forgotten. Nihil citius senescit quam gratia. Nothing so soon grows stale as a favour. John Trapp.

Zoan, or San, seems to have been one of the principal capitals, or royal abodes, of the Pharaohs (Isa 19:11,13 Isa 30:4): and accordingly the field of Zoan, or the fine alluvial plain around the city, is described as the scene of the marvellous works which God wrought in the time of Moses. John Kitto.

Verses 43-51. Moses wrought wonders destructive, Christ wonders preservative: he turned water into blood, Christ water into wine; he brought flies and frogs and locusts and caterpillars, destroying the fruits of the earth, and annoying it; Christ increased a little of these fruits, five loaves and a few fishes, by blessing them, so that he herewith fed five thousand men: Moses smote both men and cattle with hail, and thunder and lightning, that they died, Christ made some alive that were dead, and saved from death the diseased and sick; Moses was an instrument to bring all manner of wrath and evil angels amongst them, Christ cast out devils and did all manner of good, giving sight to the blind, hearing to the deaf, speech to the dumb, limbs to the lame, and cleansing to the leper, and when the sea was tempestuous appeasing it; Moses slew their firstborn, thus causing an horrible cry in all the land of Egypt; Christ saveth all the firstborn, or by saving makes them so; for thus they are called, Heb 12:23. John Mayer.

Caterpillar. (>lyox), chasil, is rendered broucos by the LXX, in 2Ch 6:28, and by Aquila here, and also by the Vulgate in Chronicles and in Isa 33:4, and is rendered by Jerome here, bruchas, "the chaffer, "which everyone knows to be a great devourer of the leaves of trees. The Syriac in Joe 1:4 2:25, renders it (arwuru) tzartzooro, which Michaelis, from the Arabic (ruru) tzartzar, a cricket, interprets the mole cricket, which in its grub state, is also very destructive to corn, grass, and other vegetables, by cankering the roots on which it feeds. Editorial note to Calvin in loc.

Caterpillar, In former times, any destructive, crawling creature occurring in cultivated places was thus called; now, by general consent, we restrict the term to the second stage of insects of the Lepidopterous order, namely, butterflies and moths. These caterpillars, by the voracity with which they attack the leaves, the fruit, and sometimes the solid wood of plants and trees, are made conspicuous even to those who are little acquainted with natural history. "Biblical Treasury."

Locust. Their quantity is incredible to all who have not themselves witnessed their astonishing numbers; the whole earth is covered with them for the space of several leagues. The noise they make in browsing on the trees and herbage may be heard at a great distance, and resembles that of an army plundering in secret. The Tartars themselves are a less destructive enemy than these little animals. One would imagine that fire had followed their progress. Wherever their myriads spread, the verdure of the country disappears; trees and plants stripped of their leaves and reduced to their naked boughs and stems, cause the dreary image of winter to succeed in an instant to the rich scenery of spring. When these clouds of locusts take their flight, to surmount any obstacles, or to traverse more rapidly a desert soil, the heavens may literally be said to be obscured with them. F. C., Comte de Volney.

He destroyed their vines with hail, and their sycomore trees with frost. The grape vine for the rich, and the sycomore fig for the poor, were cut off by the just judgment of God upon the nation. W. Wilson.

The sycomore (not sycamore, for this is altogether different, though, in consequence of a typographical error, often confounded with it in our Bibles) was the name of a tree, common in Egypt, Am 7:14 Lu 19:4. This tree resembled the mulberry in its leaves, and the fig in its fruit; and on its produce the inferior ranks of people, for the most part, lived. The psalmist refers to but one sort, still he clearly means every kind, of valuable tree. William Keatinge Clay.

By sending evil angels. Evils come uncalled, but not unsent. Are they nor here called angels? they are sent; the word angel means a messenger. Not things only without life, but not living creatures neither, brute, nor men, nor Satan's self can hurt unless God bid. The three days' darkness in Egypt, how came it? "He sent darkness, "saith David. Ps 105:28. So the hail, thunder, and lightning, the Lord sent them, saith Moses. The frogs, flies, lice, grasshoppers, and caterpillars, that infected Egypt, and the lions that slew the idolaters in Samaria (2Ki 17:1-41), the text saith of them all, Dominus immisit, the Lord sent them. And for men —"Am I come" (saith Rabshakeh) "without the Lord?" He bade me go. Yea, the devil, the arch evil angel, who seeks to devour, yet must be sent ere he can do ought. The lying spirit in the mouths of the false prophets longed to seduce Ahab; God must first bid; Egredere, go forth, and do so. The use of this is easy without my help: not to fear, doing well; not man, fiend, any creature, can hurt you, God not sending them. But sinning, to fear everything. The weakest creature can quell the mightiest man, if God bid, go. A mouse (saith the poet) will bite a wicked man. Be it proud Herod, great Antiochus; if God but ask the creatures, Quem mittam, which of you shall I send? the worm will answer, Ecce me, send me; I will devour him. And such poor, silly, despicable creatures are some of these evil angels in my text. He sent: what sent he? evil angels, the next thing in this Scripture.

Evil angels? Par dispar, a pair of words which seem not well matched. The latter may say to the former, Quid mihi et tibi, what have I to do with thee? Angels were the best and holiest of God's creatures. They all were good, very good, Moses saith; but angels kat exochn, excellently good. Then is evil here an evil epithet for angels. And is never read but here, and here (some think) not well translated. But the phrase of evil angels hath other meaning here: evil angels, i.e., the angels, i.e., the messengers of evil. It is in the Hebrew, not (Mykalm), but (ykalm); insomuch that some expositors think the psalmist means the words of Moses and Aaron; that they were sent from God to be the messengers of evil, i.e., all of the plagues that God would bring on Egypt. That sense I censure not, but follow not. The Greek Fathers have another —that by the evil angels, are meant the evil spirits. Christ calls them angels too, thee devil's angels. Augustine likes not that sense. The most current exposition is as a Jewish writer speaks: the "evil angels" are the ten several plagues. Richard Clerke. ( —1634.)

By sending evil angels among them. That the devil and his angels are so very evil, that for them everlasting 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 regardeth 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, 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 Ahab, whom a spirit of lying by the will 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. Augustine.

He made a way to his anger. Literally —"weighed a way:" implying that God, in punishing the Egyptians so severely, did nothing but what was just and equitable, when weighed in the balance of right. Pr 4:26. A. R. Fausset.

He made a way to his anger. As if the psalmist had said, If there were not a way for his anger, that is, for the execution of his anger, he forced his way; though he did not find a way, yet he made one, and fought himself through all difficulties which seemed to oppose the destruction of his enemies. We put in the margin, he weighed a path, he made the path as exact as if he had put it into a balance; the way was fitted to the largeness of his own anger, and it was fitted to the dimensions of their wickedness. Thus he made a way to his anger, both by suiting the way to his anger and by removing all impediments out of the way of his anger. If God will work to save, who shall let it? and if God will work to destroy, who will or what shall let it? Joseph Caryl.

The chief of their strength in the tabernacles of Ham. The sun of the last day of the sojourn of Israel in Egypt had set. It was the fourth day after the interview with Moses. Pharaoh, his princes, and the priests of his idols would doubtless take courage from this unwonted delay. Jehovah and his ministers are beaten at length, for now the gods of Egypt prevail against them. The triumph would be celebrated in pomps and sacrifices, in feasts and dances. Nothing is more likely than that the banquet halls of Pharaoh at Rameses were blazing with lamps, and that he and his princes were pouring forth libations of wine to their gods, and concerting schemes amid their revelry, for the perpetuation of the thraldom of Israel... Pharaoh Sethos started from his couch that night yelling in fierce and bitter agony, and gnawing at the sharp arrow that was rankling in his vitals, like a wounded lion. His son, his firstborn, his only son, just arrived at man's estate, just crowned king of Egypt, and associated with his father in the care of sovereignty, writhed before him in mortal throes, and died. His transports of grief were reechoed, and with no feigned voice, by the princes, the councillors, and the priest that partook of his revelry. Each one rends his garments and clasps to his bosom the quivering corpse of his firstborn son. On that fearful night "there was a great cry throughout the land of Egypt, "but if we have rightly read its history, the loudest, wildest wail of remorseful anguish would arise from Pharaoh's banquet hall! William Osburn, in "Israel in Egypt." 1856.

But made his own people to go forth like sheep. It is not said that they went forth like sheep; but that he made them go forth like sheep. It is not a description of the character of the people, but a commendation of the providence and goodness of God, by which, after the manner of a good shepherd, he led forth from Egypt his own people with all security, like sheep snatched from the midst of wolves. Musculus.

They feared not. First, they had no cause for fear, in their departure from Egypt. Though they saw the Egyptians slain, yet against them not even a dog moved its tongue. 2. They were all in sound health. 3. They were enriched with the spoils of the Egyptians. 4. They went forth a great multitude. 5. They supplied themselves with arms. Secondly, they feared not to enter the Red Sea, for the fear started by the approach of Pharaoh was swiftly suppressed. Thirdly, they feared not to wander in the desert for forty years, God going before his pillar. Fourthly, they feared not, though enemies attacked them. Thomas Le Blanc.

He brought them to the border of his sanctuary, or holiness; that is, to the holy land; so called in diverse respects, but especially because of his sanctuary, the place of his residence; to which he makes all the land to be but as bounds and limits, because of the eminency of that place, the holiness whereof did, as it were, spread to all other parts of the land, as if the whole had been a sanctuary, and consecrated ground. It is therefore to the honour of the whole land, as well as of the sanctuary, that he calleth it, the holy border, a border of his sanctuary. Westminster Assembly's Annotations.

They were turned aside like a deceitful bow. The eastern bow, which when at rest is in the form of a (1), must be recurved, or turned the contrary way, in order to be what is called bent and strung. If a person who is unskilful or weak attempt to recurve and string one of these bows, if he take not great heed it will spring back and regain its quiescent position, and perhaps break his arm. And sometimes I have known it, when bent, to start aside, and regain its quiescent position, to my no small danger, and in one or two cases to my injury. This image is frequently used in the sacred writings; but no person has understood it, not being acquainted with the eastern bow, which must be recurved or bent the contrary way (1), in order to be proper for use. If not well made, they will fly back in discharging the arrow. It is said of the bow of Jonathan, "it turned not back, "2Sa 1:22, (rwxa gwsn al), lo nasog achor, "did not twist itself backward." It was a good bow, one on which he could depend. Hosea, Ho 7:16, compares the unfaithful Israelites to a deceitful bow; in that, when bent, would suddenly start aside and recover its former position. We may find the same passage in Jer 9:3. And this is precisely the kind of bow mentioned by Homer, Odyss. 21, which none of Penelope's suitors could bend, called toxon palinonon, the crooked bow, in the state of rest; but toxon palintonon, the recurved bow when prepared for use. And of his trial of strength and skill in the bending of the bow of Ulysses, none of the critics and commentators have been able to make anything, because they knew not the instrument in question. On the toxon yhsiv of Homer I have written a dissertation elsewhere. The image is very correct; these Israelites, when brought out of their natural bent, soon recoiled, and relapsed into their former state. Adam Clarke.

Starting aside like a broken bow (English Prayer Book): but if a bow breaks, it will not start aside, for the elasticity which should make it start aside would be destroyed. Stephen Street.

They were turned aside like a deceitful bow. When the bow is unbent the rift it hath may be undiscerned, but go to use it by drawing the arrow to the head, and it flies in pieces; thus doth a false heart when put to the trial. As the ape in the fable, dressed like a man, when nuts are thrown before her, cannot then dissemble her nature any longer, but shows herself as ape indeed; a false heart betrays itself before it is aware, when a fair occasion is presented for its lust; whereas sincerity keeps the soul pure in the face of temptation. William Gurnall.

Verses 57. The fourth thing is the deceitful bow, (hymr tvq), a slack or warping bow arcus doli vel dolosus seu fallax (Hebrew) will be sure to deceive the archer that shoots in it; it will turn back into belly, as the archer's phrase is; and though he level both his eye and his arrow never so directly to the mark and think confidently with himself to hit it; yet, in the event, the arrow, through the warping of the bow, flies a quite contrary way, yea, and sometimes reflects upon the archer himself. Non semper feriet, quodcunque minabitur arcus, the bow smites not all it threatens, and the ill fashioned or casting bow will turn in the shooter's hand, and send the arrow sometimes one way and sometimes another way; yea, and sometimes it rebounds into his own sides; or if it be a rotten bow (though otherwise fair to look upon), when an arrow is drawn to the head it breaks in the hand, and deceives the archer. The same thing happeneth when the string of the bow is naughty, and breaks when the arrow is drawn. This is no less than a divine Scripture allegory. Behold, such a fallacious, warping, and rotten bow is man's deceitful heart; his purposes and promises are the arrows that he puts upon the string, the mark he aims at is repentance, to the which (in affliction especially) he looketh with an accurate and intent eye, as though he would repent indeed; but, alas! his heart deceives him, as being unsound in God's statutes, Ps 119:80; and hence it is that his promises and pretences do fall at his foot, or vanish in the air as smoke. Thus a deceiving, as well as a deceived, heart, turns him aside, Isa 64:20, as it did those false Israelites: oh, then, look to the secret warping of your own heart, and seeing you are God's bow, you must be bent by him, and stand bent for him, Zec 9:13; thereby you shall be like Jonathan's bow that "never returned empty, "2Sa 1:22. Christopher Ness, in "A Crystal Mirror." 1679.

Verses 57-59. Not to be settled in the faith, is provoking to God. To espouse the truth, and then to fall away, brings an ill report upon the gospel, which will not go unpunished. They turned back, and dealt unfaithfully. When God heard this, he was wroth, and greatly abhorred Israel. The apostate drops as a windfall into the devil's mouth. Thomas Watson.

High places. Or, altars, chapels, and such like places, to celebrate divine service in, out of the only place which was by him consecrated, and was alone acceptable unto him; or peradventure also dedicated to idols; and were so called, because that they chose out the choicest hills and hillocks for those purposes. John Diodati.

When God heard this. The psalmist represents the noise of the ill deeds of the people ascending to the ears of the Eternal. Armand de Mestral, in "Commentaire sur le Livre de Psaumes." 1856.

It is a heathenish delusion and false confidence to suppose that God is bound to any place or spot, as the Trojans thought because they had the temple of Pallas in their city it could not be taken, and in the present day the manner of the Papists is to bind Christ to Rome and the chair of Peter, and then defiantly maintain "I shall never be moved" Ps 10:6. For, they say, the ship of Peter may sink a little, but not altogether. Then the only point that is deficient is this, that they are not the ship of Peter, but rather an East Indiaman with a cargo of Italian apes and such like foreign merchandise, pearls, purple, silk, brass, iron, silver, gold, incense, lead, that they may carry on simony and make merchandise of religion, and deceive the whole world Re 18:11-24. Johann Andreas Cramer. 1723-1788.

And delivered his strength into captivity, etc. He calls the ark the strength of God, not because the virtue of God was shut up therein, or was so bound to it that he could not, unless through it, be powerful and strong: but because his presence, whose symbol the ark was, had always revealed its virtue and might to Israel, in the perpetual defence and various deliverances of that people. After the same manner he calls it the beauty or glory of God, because God by his own presence declared his glory among the people, and desired that it should be conspicuous by this external symbol. Mollerus.

The fire consumed their young men. Fire here may be regarded as an image of destructive war, as in Nu 21:28. "For there is a fire gone out of Heshbon, a flame from the city of Sihon: it hath consumed Ar of Moab, "etc. Albert Barnes.

Verse 63 (first clause). When religion is overthrown among God's people, let not the commonwealth think to stand: when God gave his glory unto the enemies' hand, "He gave his people over also unto the sword, and the fire consumed their young men." David Dickson.

Not given in marriage. Not praised: viz. they had not been honoured with nuptial songs according to the custom of those times; see Jer 7:34 16:9 25:10. The meaning is, they had not been honourably married, because men were grown scarce by reason of the wars, Isa 4:1 Jer 21:22. Or, they had been married without any solemnity like poor bondwomen; or privately, as in the time of public calamities. John Diodati.

Their widows made no lamentation. This implies the extent of the destruction, and is full of meaning to one who has been in an Oriental city, during a plague or other devastating calamity. At first the cry of wailing, which always follows a death in ordinary circumstances, is loud and frequent: but such cries do not increase, but subside, with the increase of the calamity and desolation. Death becomes a familiar object in every house; and every one, absorbed in his own losses, has little sympathy to spare for others. Hence the loudest lamentations cease to be noticed, or to draw consoling friends to the house of mourning; and therefore, as well as from the stupefaction of feeling which scenes of continual horror never fail to produce, a new death is received in silence, or only with sighs and tears. In fact, all the usual observances are suspended. The dead are carried out and buried without mourning ceremonies, and without the presence of surviving friends, by men who make it an employment to take away the dead on the backs of mules or asses, from the homes they leave desolate. We have seen this. Kitto's "Pictorial Bible." 1856.

Their widows made no lamentation. The meaning is, either 1. That being overwhelmed with sorrow they could not weep; or, 2. That being in captivity amongst the Philistines they were not suffered to lament the death of their husbands; or, 3. That dying with grief they lived not to make any lamentations for them at their funerals; or, 4. That they were so taken up and oppressed with their own miseries, and especially with the miseries of the church and people of God in general, that they had not leisure to bewail their husbands; of both which last we have a clear instance in the wife of Phinehas in particular, 1Sa 4:19-20, who dying, made no mention of her husband. Arthus Jackson.

The daughter-in-law of Eli, when she was at once travailing, and in that travail dying, to make up the full sum of God's judgment upon that wicked house, as one insensible of the death of her father, of her husband, of herself, in comparison of this loss, calls her (then unseasonable) son Ichabod, and with her last breath says, "The glory is departed from Israel, the ark is taken." Joseph Hall.

Verses 59-72.

1. A gloomy sunset, Ps 78:59-60.

2. A baleful might, Ps 78:60-64.

3. A blessed sunrise, Ps 78:65-72. C. D.

Then the Lord awaked. Know how to understand this and similar passages in Scripture, as to the Lord's sleeping and forgetting his people, Ps 13:1 44:33 77:9. These are not to be understood as to an universal and absolute forgetting and sleep of providence; for God hath not his vacation time: he still holds the reins of government in his hand, all the world over. Neither do they infer an absolute cessation of providence in reference to that object matter which the Lord to our apprehension seems to forget, and lies dormant; for there is a promoting work of providence, which we see not, and are not so sensible of for the present, as hath been shewed. Besides, such forgetting and sleep of providence, as it is such, bespeaks the beauty of providence in the way of bringing things to pass. It is so far from inferring an interrgnum, or letting fall the sceptre of government, as that it is a glorious demonstration that God orders matters, and that wisely, whilst he seems to forget, and be as one asleep. As the night, as night, falls under the providence of God, as well as the day, for there are the ordinances of heaven for the night season, Jer 31:35: so the dark night, when as to matters the Lord seems to sleep, is part and parcel of his all wise model of government. The seventy years captivity was a long night for the church's distress; and yet thus it must be according to the ordinance of providence. Jer 29:10. Thomas Crane.

Like a mighty man that shouteth by reason of wine: whose spirit and courage is revived and inflamed by a liberal draught of generous wine; which comparison is no more injurious to the Divine Majesty than that of a thief's coming in the night, to which Christ's second coming is compared. 1Th 5:2. Matthew Poole.

He smote his enemies in the hinder parts. This has reference to the Philistines being smitten with haemorrhoids, or piles, whilst the ark was retained a captive by them, 1Sa 5:6,12 ...The Greek version, as quoted by Suidas, is, he smote his enemies on the back parts of the seat; signifying, he says, a disease modestly expressed. John Gill.

The moving of the ark is not the removing of it; Shiloh has lost it, but Israel has not. God will have a church in the world, and a kingdom among men, though this or that place may have its candlestick removed; nay, the rejection of Shiloh is the election of Sion. Matthew Henry.

Verses 67-68. Refused. Chose not. Chose. As God's love is set out to us, as not independently pitched, but as having all the persons in his eye and having them all in view; so by this also, that he hath not pitched it upon everybody. This is distinct from the former; for an indefinite is not knowing whom he pitched it upon. Now, as he knew whom he pitched upon, so he hath pitched but upon some, not on every one...If God would love, it was fit he should be free. It is a strange thing that you will not allow God that which kings and princes have the prerogative of, and you will allow it them. They will have favourites whom they will love, and will not love others; and yet men will not allow God that liberty, but he must either love all mankind, or he must be cruel and unjust. The specialness of his love, increases it, endears it to us. You shall find almost all along the Bible, that when God would express his love, he doth it with a speciality to his own elect, which he illustrates by the contrary done to others...And you shall find frequently in the Scripture, when he mentions his choice of some persons, he holdeth up likewise on purpose his refusing of others...When he speaks of an election out of the tribes, he contents not himself to say he chose Judah, but he puts in the rejection, the preterition at least, of Joseph. He refused the tabernacle of Joseph, and chose not the tribe of Ephraim: But chose the tribe of Judah, the mount Zion which he loved. ...He speaks of the times of the judges. The rejection of the ten tribes began to show itself soon; he says, he refused the tabernacle of Ephraim, but he chose Judah. After Solomon's time, they fell to worshipping of calves (let me tell you, it is the declining of election that undoes a nation, when election grows low, and ceases in an age), till at last the ten tribes were cast off, as they are at this day; but the tribe of Judah had election among them...

Though at the first, and for a long time, both were alike his people, yet at last election began to pass a discontinuation. Ephraim, or the ten tribes, had at first the advantage of Judah in spirituals; for the ark, the token of God's presence, was committed unto their keeping at Shiloh; the seal of God's worship and ordinances was entrusted to them, and Judah must come up thither, if they would seek the Lord. But Ephraim, for their sinning against that worship, forfeited and lost it, and should therefore have the keeping of it no longer, no, not for ever any more; but Judah had it at Bethlehem, till at last it was fixedly seated in Sion, as "the earth is established" Ps 78:69; and this for no other reason than that he had loved them, and out of love had chosen them Ps 78:67-69. For otherwise Judah was, as well as Ephraim, alike involved in the same guilt of sin which had forfeited it, as Ps 78:56-60 of the Psalm plainly show. "Yet they tempted and provoked the most high God, and kept not his testimonies, "etc. He speaks it of the whole in those verses, and yet takes the occasion against Ephraim to remove it for ever. Thus, the first are last, and the last first; and those whom God's presence is with for a while, upon some eminent sin God begins to withdraw from them, and by degrees as he did by that people of the ten tribes, till at last he cast them off from being a people; but dealt not so with Judah, though these made a forfeiture of their temple, and worship, and nation, in the captivity of Babylon, yet God restored all again to greater glory at last. The ground was that in Ps 78:68, Zion which he loved. Thomas Goodwin.

Verses 67-68. Refused. Chose not. Chose.

He took him from the sheepfolds. The art of feeding cattle, and the art of ruling men are sisters, saith Basil. John Trapp.

From following the ewes great with young. A good and steady lamber is of great value to a grazier, but I would advise all graziers to attend to this operation themselves, as few servants will be found to pay that attention which is necessary, or which a master himself would do, and the slightest neglect, is, in many cases, followed with the greatest disadvantage. I have attended to the practice of lambing for several years, therefore, trust I am not a novice in it, or incompetent to give a description of it. Many lambs may be lost without its being possible to charge the lamber with neglect or ignorance, though greater attention on his part might have saved many that otherwise perish...The practice of lambing is at times very intricate, and is apt to exhaust the patience of a lamber. Sheep are obstinate, and lambing presents a scene of confusion, disorder, and trouble, which it is the lamber's business to rectify, and for which he ought always to be prepared: some of the ewes perhaps leave their lambs, or the lambs get intermixed, and the ewes which have lost their lambs run about bleating, while others want assistance. These are only a few of the various occurrences which call for the immediate attention of the lamber. Daniel Price, in "A System of Sheep grazing and Management." 1809.

From following the ewes great with young. It hath been reported that a learned doctor of Oxford hung up his leathern breeches in his study for a memorial to visitors of his mean original; the truth I avouch not, but history tells us of Agathocles who arose from a potter to be king of Sicily, and would be served in no other plate at his table but earthenware, to mind him of his former drudgery. It were well if some would remember whose shoes they have cleaned, whose coals they have carried, and whose money they have borrowed, and deal gratefully with their creditors, as the good Lord Cromwell did by the Florentine merchant in the time of Henry the Eighth, when Wolsey (Foxe's Martyrology) like a butcher forgot the king his master. It was otherwise with holy David, who being in kingly dignity, graciously calls to mind his following the ewes great with young, when now feeding the sheep of Israel. His golden sceptre points at his wooden hook, and he plays the old lessons of his oaten pipe upon his Algum harp, and spreads his Bethlehem tent within his marble palace on Mount Zion. Samuel Lee.

To feed Jacob his people. (This is a curious specimen of medieval spiritualising, and is here inserted as such. It is amusing to note that a Tractarian expositor quotes the passage with evidently intense admiration. C. H. S.) Observe, a good shepherd must be humble and faithful, he ought to have bread in a wallet, a dog by a string, a staff with a rod, and a tuneful horn. The bread is the word of God, the wallet is the memory of the word; the dog is zeal, wherewith the shepherd glows for the house of God, casts out the wolves with pious barking, following preaching and unwearied prayer: the string by which the dog is held is the moderation of zeal, and discretion, whereby the zeal of the shepherd is tempered by the spirit of piety and knowledge. The staff is the consolation of pious exhortation by which the too timid are sustained and refreshed, lest they fail in the time of tribulation; but the rod is the authority and power by which the turbulent are restrained. The tuneful horn, which sounds so sweetly, signifies the sweetness of eternal blessedness, which the faithful shepherd gently and often instils into the ears of his flock. Johannes Paulus Palanterius. 1600.

The duty of attending to God's word. Modes of neglecting the duty; ways of fulfilment; reasons for obedience; evils of inattention.

(first clause). Preach on the "Parable of the Prodigal Nation, "as given in the whole Psalm. C. A. Davies, of Chesterfield.

Verses 2-3.

1. Truths are none the worse for being old: sayings of old. "Old wood, "says Lord Bacon, "is best to burn; old books are best to read; and old friends are best to trust."

2. Truths are none the worse for being concealed under metaphors: I will open, etc., in a parable; dark sayings.

3. Truths are none the worse for being often repeated.

(a) They are more tested.

(b) They are better testified. G. R.

The connection between what we have "heard, "and what we have personally "known" in religion.

A good resolution, and a blessed result. C. D.

1. What is to be made known? The praises of the Lord; his strength and his wonderful works.

2. To whom are they to be made known? To the generations to come.

3. By whom? Parents —one generation to another.

4. How made known?

(a) By hiding nothing.

(b) By declaring everything God has done. G. R.

Scriptural tradition, or the heirloom of the gospel.

Verses 5-8. Family religion.

1. The fathers' knowledge the children's heritage —Ps 78:5-6.

2. The fathers' fall the children's preservation —Ps 78:7-8.

Verses 5-8.

1. Truth once started can never be arrested —Ps 78:5-6.

2. Truth received binds the soul to God —Ps 78:7.

3. Truth rejected lights up beacons for others —Ps 78:8.

Verses 7-8. On the deceitfulness of the heart, in disregarding providential dispensations in general. John Jamieson's "Sermons on the Heart, "I. 430.

Stubbornness not steadfastness, or the difference between a natural vice and a gracious quality.

The false heart (middle clause), with its left hand, "Stubbornness in the wrong" (first clause), and its right hand, "Fickleness in the right" (last clause). C. D.

Who were they? What had they? What did they? When did they do it?

The backsliding of prominent believers.

1. The Lord's soldiers: who they were; belonging to God's chosen people; were distinguished by grace. Ge 48:17-20. Strong by God's blessing. De 33:17. Honourable place among their brethren. Favoured with the tabernacle at Shiloh —Ps 78:60.

2. Their equipment: armour defensive and offensive; like that of others who triumphed.

3. Their behaviour in battle: to turn back was traitorous, cowardly, dangerous, disastrous, dishonourable.

4. Their punishment —Ps 78:57. Deprived of their special honour. Re 3:11. C. D.

Verses 10-11. The gradations of sin: neglecting, rejecting, forgetting God. C. D.

Verses 12-16. God revealed in his deeds. The wonder working God —Ps 78:12-16. The avenging God —Ps 78:12. The interposing God —Ps 78:13. The guiding God —Ps 78:14. The Father God —Ps 78:14-16. C. D.

Verses 12-17. Obstinacy of unbelief. It makes head against God's majesty —Ps 78:17; his gracious providence —Ps 78:14-16; his interposing care —Ps 78:13; his avenging justice —Ps 78:12; his distinguishing grace —Ps 78:12-16. C. D.

Verses 12-17. Prodigies cannot convert the soul. Lu 16:31. C. D.

Verses 15-16. Divine supplies seasonable, plentiful, of the best, marvellous.

The backsliding of prominent believers.

1. The Lord's soldiers: who they were; belonging to God's chosen people; were distinguished by grace. Ge 48:17-20. Strong by God's blessing. De 33:17. Honourable place among their brethren. Favoured with the tabernacle at Shiloh —Ps 78:60.

2. Their equipment: armour defensive and offensive; like that of others who triumphed.

3. Their behaviour in battle: to turn back was traitorous, cowardly, dangerous, disastrous, dishonourable.

4. Their punishment —Ps 78:57. Deprived of their special honour. Re 3:11. C. D.

Verses 10-11. The gradations of sin: neglecting, rejecting, forgetting God. C. D.

Verses 12-16. God revealed in his deeds. The wonder working God —Ps 78:12-16. The avenging God —Ps 78:12. The interposing God —Ps 78:13. The guiding God —Ps 78:14. The Father God —Ps 78:14-16. C. D.

Verses 12-17. Obstinacy of unbelief. It makes head against God's majesty —Ps 78:17; his gracious providence —Ps 78:14-16; his interposing care —Ps 78:13; his avenging justice —Ps 78:12; his distinguishing grace —Ps 78:12-16. C. D.

Verses 12-17. Prodigies cannot convert the soul. Lu 16:31. C. D.

Verses 15-16. Divine supplies seasonable, plentiful, of the best, marvellous.

Streams from the Rock Christ Jesus.

I. Their source.

2. Their variety.

3. Their abundance.—B. Davies, of Greenwich.

Verses 12-17. Obstinacy of unbelief. It makes head against God's majesty —Ps 78:17; his gracious providence —Ps 78:14-16; his interposing care —Ps 78:13; his avenging justice —Ps 78:12; his distinguishing grace —Ps 78:12-16. C. D.

Verses 12-17. Prodigies cannot convert the soul. Lu 16:31. C. D.

Sin in its progress feeds upon divine mercies to aid its advance, as also every other surrounding circumstance.

Verses 17-21.

1. They tempted God's patience; Ps 78:17.

2. They tempted God's wisdom; Ps 78:18.

3. They tempted God's power; Ps 78:19-20.

4. They tempted God's wrath; Ps 78:21.—E. G. Gange, of Bristol.

Verses 18-21. The progress of evil.

1. They are drawn away by their lust: Ps 78:18.

2. Lust having conceived bringeth forth sin: Ps 78:19-20.

3. Sin being finished bringeth forth death: Ps 78:21.

"Their carcases fell." C. D.

Verses 21-22. Evil consequences of unbelief.

1. The sin itself: they doubted the ultimate certainty, completeness, and reality of God's salvation from Egypt.

2. The aggravation of it: the object of it was God; they who entertained it were God's people: The aids to faith were overlooked: "though."

3. What it led them to; inward sin —Ps 78:18; outward sin —Ps 78:19, etc.

4. What it brought upon them; Ps 78:21. Fiery serpents, etc. C. D.

Different kinds of food. Beast's food, Lu 15:16. Sinners' food, Ho 4:8. Formalists' food, Ho 12:1. Saints' food, Jer 15:16 Joh 6:53-57. Angels' food. Christ's food, Joh 4:34. C. D.

Verse 29-31. Dangerous prayers. When lust dictates, wrath may answer. Let grace dictate, and mercy will answer. C. D.

Verses 34-37. The hypocrite's feet, Ps 78:34. The hypocrite's memory, Ps 78:35. The hypocrite's tongue, Ps 78:36. The hypocrite's heart, Ps 78:37. Or, the hypocrite's cloak and the hypocrite's heart. C. D.

(last clause) and Ps 78:50 (first clause). God's anger as exercised against his people and against his foes. C. D.

God's memory of his people and their memory of God.

God's memory of his people and their memory of God.

The day of days.

1. The enemy encountered on that day.

2. The conflict endured.

3. The deliverance accomplished.

4. The joy experienced. B. D.

The power of little things when commissioned to plague us.

(last clause). Sometimes it will not shoot. Sometimes it will. And when it does, it misses the mark.

1. God has a people in the world.

2. He brings them away from others.

3. He brings them into fellowship with himself.

4. He brings them into fellowship with each other.

5. He guides them to their rest.

Divine supplanting. He supplants the fallen angels in heaven. One nation of earth by another (see all history). The thoughts and affections of the heart in regeneration, etc. —Isa 55:13. C. D.

Verses 56-57. On the deceitfulness of the heart, with respect to the performance of duty. J. Jamieson. I. 326. On the deceitfulness of the heart, with respect to the omission of duty. J. Jamieson. I. 353.

Verses 59-72.

1. A gloomy sunset, Ps 78:59-60.

2. A baleful might, Ps 78:60-64.

3. A blessed sunrise, Ps 78:65-72. C. D.

The backsliding of prominent believers.

1. The Lord's soldiers: who they were; belonging to God's chosen people; were distinguished by grace. Ge 48:17-20. Strong by God's blessing. De 33:17. Honourable place among their brethren. Favoured with the tabernacle at Shiloh —Ps 78:60.

2. Their equipment: armour defensive and offensive; like that of others who triumphed.

3. Their behaviour in battle: to turn back was traitorous, cowardly, dangerous, disastrous, dishonourable.

4. Their punishment —Ps 78:57. Deprived of their special honour. Re 3:11. C. D.

Verses 70-72. Spiritual promotions.

Verses 72. In spite of his transgressions, which he always bitterly repented of and which were therefore blotted out of the Book of God, he remains to all princes and rulers of the earth as the noblest pattern. In perfect inward truth he knew and felt himself to be "King by the grace of God." The crown and sceptre he bore merely in trust from the King of all kings; and to his latest breath he endeavoured with all his earnestness to be found as a genuine theocratic king, who in everything must conduct his earthly government according to the ordinances and directions of God. Therefore the Lord made all that he took in hand prosper, and nothing was clearer to the people than that the Lord was truly with the king. Frederick William Krummacher, in "David, the King of Israel." 1867.

WORKS UPON THE SEVENTY-EIGHTH PSALM

Valuable information upon THE PLAGUES OF EGYPT will be found in the following works: —

"Observations upon the Plagues inflicted upon the Egyptians: in which is shewn the peculiarity of those Judgments, and their correspondence with the Rites and Idolatry of that People... By JACOB BRYANT. 1794."

"Israel in Egypt; or the Books of Genesis and Exodus illustrated by existing Monuments. By WILLIAM OSBURN. 1856."

The backsliding of prominent believers.

1. The Lord's soldiers: who they were; belonging to God's chosen people; were distinguished by grace. Ge 48:17-20. Strong by God's blessing. De 33:17. Honourable place among their brethren. Favoured with the tabernacle at Shiloh —Ps 78:60.

2. Their equipment: armour defensive and offensive; like that of others who triumphed.

3. Their behaviour in battle: to turn back was traitorous, cowardly, dangerous, disastrous, dishonourable.

4. Their punishment —Ps 78:57. Deprived of their special honour. Re 3:11. C. D.

Verses 70-72. Spiritual promotions.

Verses 72. In spite of his transgressions, which he always bitterly repented of and which were therefore blotted out of the Book of God, he remains to all princes and rulers of the earth as the noblest pattern. In perfect inward truth he knew and felt himself to be "King by the grace of God." The crown and sceptre he bore merely in trust from the King of all kings; and to his latest breath he endeavoured with all his earnestness to be found as a genuine theocratic king, who in everything must conduct his earthly government according to the ordinances and directions of God. Therefore the Lord made all that he took in hand prosper, and nothing was clearer to the people than that the Lord was truly with the king. Frederick William Krummacher, in "David, the King of Israel." 1867.

WORKS UPON THE SEVENTY-EIGHTH PSALM

Valuable information upon THE PLAGUES OF EGYPT will be found in the following works: —

"Observations upon the Plagues inflicted upon the Egyptians: in which is shewn the peculiarity of those Judgments, and their correspondence with the Rites and Idolatry of that People... By JACOB BRYANT. 1794."

"Israel in Egypt; or the Books of Genesis and Exodus illustrated by existing Monuments. By WILLIAM OSBURN. 1856."