Augustine of Hippo — Commentary on Scripture

He sent darkness, and made it dark; and they rebelled not against his word.

"He sent darkness, and made it dark" [Psalm 105:28]. This is also written among the plagues with which the Egyptians were smitten. But what follows, is variously read in different copies. For some have, "and they provoked His words;" while others read, "and they provoked not His words;" but the reading first mentioned we have found in most; while, where the negative particle is added, we could hardly discover two copies. But perhaps the false reading has abounded owing to the easy sense; for what is easier understood than this, "They provoked His words," that is, by their contumacious rebellions? We have endeavoured to explain the other reading also according to some true sense: and this for the present occurs: "They provoked not His words," that is, in Moses and Aaron; because they most patiently bore with a very stiffnecked people, until all things which God had determined to work by them, were fulfilled in order.

Psalms 105:29

He turned their waters into blood, and slew their fish.

"He turned their waters into blood, and slew their fish" [Psalm 105:29].

Psalms 105:30

Their land brought forth frogs in abundance, in the chambers of their kings.

"He made their land frogs, yea, even in the king's chambers" [Psalm 105:30]: as if he were to say, He turned their land into frogs. For there was so great a multitude of frogs, that this might well be said by hyperbole.

Psalms 105:31

He spake, and there came divers sorts of flies, and lice in all their coasts.

"He spoke the word, and there came all manner of flies, and lice in all their quarters" [Psalm 105:31]. If it be asked when He spoke, it was in His Word before it took place; and there it was, without time, at what time it should take place: although even then He commanded it to be done, when it was to be done, through Angels, and through his servants Moses and Aaron.

Psalms 105:32

He gave them hail for rain, and flaming fire in their land.

He made their rains hail [Psalm 105:32]. It is a similar expression to the former, "He made their land frogs;" except that the whole land was not actually turned into frogs, though the whole of the rain may have been turned into hail. "A burning fire in their land:" understand, "He sent."

Psalms 105:33

He smote their vines also and their fig trees; and brake the trees of their coasts.

"He smote their vines also and fig-trees; and broke every tree of their coasts" [Psalm 105:33]. This was done by the violence of the hail, and by lightnings; whence he spoke of the fire as "burning."

Psalms 105:34

He spake, and the locusts came, and caterpillers, and that without number,

"He spoke the word, and the locust came, and the caterpillar, of which there was no number" [Psalm 105:34]. The locusts and the caterpillars are one plague: of which the one is the parent, the other the offspring.

Psalms 105:35

And did eat up all the herbs in their land, and devoured the fruit of their ground.

"And did eat up all the grass in their land, and devoured the fruit of the ground" [Psalm 105:35]. Even grass is fruit, as Scripture is wont to speak, which calls even the ripe grain grass; but it wished these two things to harmonize in number with the two which it had spoken of before, that is, the locust and the caterpillar. But the whole of this does belong to the variety of speech, which is a remedy for weariness, not to any difference of senses.

Psalms 105:36

He smote also all the firstborn in their land, the chief of all their strength.

"He smote every first-born in their land: even the first-fruits of all their strength" [Psalm 105:36]. This is the last plague, excepting the death in the Red Sea. "The first-fruits of all their strength," I imagine to be an expression derived from the first-born of cattle. These plagues are ten in number, but they are not all mentioned, nor in the same order in which they are there read to have happened. For praise-giving is free from the law which binds one who is relating or composing a history. And since the Holy Spirit is the Author and Dictator, through the Prophet, of this praise; by the very same authority with which He guided him who wrote that history, he does both mention something to have taken place which is not there read, and passes over what is there read.

Psalms 105:37

He brought them forth also with silver and gold: and there was not one feeble person among their tribes.

Now he adds this also to the praises of God, that He led the Israelites out of Egypt enriched with silver and gold; because even they were then in such a condition, that they could not as yet despise the just and due, though temporal, reward of their toils...."He brought them forth also in silver and gold" [Psalm 105:37]: this too is a Scripture idiom; for "in silver and gold" is said for the same as if it had been said "with silver and gold: there was not one feeble person among their tribes:" in body, not in mind. This also was a great blessing of God, that in this necessity of removal there was no infirm person.

Psalms 105:38

Egypt was glad when they departed: for the fear of them fell upon them.

"Egypt was glad at their departing: for their fear fell upon them" [Psalm 105:38]; that is, the fear of the Hebrews upon the Egyptians. For "their fear" is not that with which the Hebrews feared, but that with which they were feared. Some one will say, how then were the Egyptians unwilling to dismiss them? Why did they let them go as if they expected them to return? Why did they lend them gold and silver, as to men who were to return, and to repay them, if "Egypt was glad at their departing"? But we must understand, after that final destruction of the Egyptians, and the terrible overthrow of the mighty pursuing army in the Red Sea, that the rest of the Egyptians feared lest the Hebrews should return, and with great ease crush the relics of them: illustrating what he had stated, that He made His people stronger than their enemies.

Psalms 105:39

He spread a cloud for a covering; and fire to give light in the night.

He now proceeds to the divine blessings which were conferred upon them as they wandered in the desert. "He spread out a cloud to be their covering: and fire to give them light in the night season" [Psalm 105:39]. This is as clear as it is well known.

Psalms 105:40

The people asked, and he brought quails, and satisfied them with the bread of heaven.

"They asked, and the quail came" [Psalm 105:40]. They did not desire quails, but flesh. But since the quail is flesh, and in this Psalm he speaks not of the provocation of those who did not please God, but of the faith of the elect, the true seed of Abraham; they are to be understood to have desired that that might come which might crush the murmurs of those who provoked. Then in the next line, "And He filled them with the bread of heaven," he has not indeed named manna, but it is obscure to none who has read those records.

Psalms 105:41

He opened the rock, and the waters gushed out; they ran in the dry places like a river.

"He opened the rock of stone, and the waters flowed out: so that rivers ran in the dry places" [Psalm 105:41]. This fact too is understood as soon as read.

Psalms 105:42-44

For he remembered his holy promise, and Abraham his servant.

But in all these blessings of His, God does commend in Abraham the merit of faith. For the Psalmist goes on to say, "For why? He remembered His holy promise, which He made to Abraham His servant" [Psalm 105:42]. "And He brought forth His people with joy, and His chosen with gladness" [Psalm 105:43]. What he said, "His people," he has repeated in, "His chosen." So also what he said, "with joy," he has repeated in, "with gladness." "And gave them the lands of the heathen: and they took the labours of the people in possession" [Psalm 105:44]. "The lands of the heathen," and "the labours of the people," are the same; and the words, "He gave," are repeated in these, "they took in possession."

Psalms 105:45

That they might observe his statutes, and keep his laws. Praise ye the LORD.

..."That they may keep His statutes, and seek out His law" [Psalm 105:45]. Lastly, since by the seed of Abraham he wished those to be understood here, who were truly the seed of Abraham, such as were not wanting even in that people; as the Apostle Paul clearly shows, when he says, "But not in all of them was God well pleased;" [1 Corinthians 10:5] for if He was not pleased with all, surely there were some in whom He was well pleased: since then this Psalm praises such men as this, he has said nothing here of the iniquities and provocations and bitterness of those with whom God was not well pleased. But since not only the justice but also the mercy of Almighty God, the merciful, was shown even unto the wicked; concerning these attributes the rest of the Psalm pursues the praises of God. And yet both sorts were in one people: nor did the latter pollute the good with the contagion of their iniquities. For "the Lord knows who are His;" [2 Timothy 2:19] and if he cannot separate in this world from wicked men, yet, "let every one that names the name of Christ depart from iniquity."...

Psalms 106:1 · 2 passages

Praise ye the LORD. O give thanks unto the LORD; for he is good: for his mercy endureth for ever.

But I find these two Psalms, the CVth and CVIth so connected, that in one of them, the first, the people of God is praised in the person of the elect, of whom there is no complaint, whom I imagine to have been there in those with whom God was well pleased; [1 Corinthians 10:5] but in the following Psalm those are mentioned among the same people who have provoked God; though the mercy of God was not wanting even to these....This Psalm therefore begins like the former; "Confess ye unto the Lord." But in that Psalm these words follow: "And call upon His Name:" whereas here, it is as follows, "For He is gracious, and His mercy endures for ever" [Psalm 106:1]. Wherefore in this passage a confession of sins may be understood; for after a few verses we read, "We have sinned with our fathers, we have done amiss, and dealt wickedly;" but in the words, "For He is gracious, and His mercy endures for ever," there is chiefly the praise of God, and in His praise confession. Although when any one confesses his sins, he ought to do so with praise of God; nor is a confession of sins a pious one, un…

But I find these two Psalms, the CVth and CVIth so connected, that in one of them, the first, the people of God is praised in the person of the elect, of whom there is no complaint, whom I imagine to have been there in those with whom God was well pleased; [1 Corinthians 10:5] but in the following Psalm those are mentioned among the same people who have provoked God; though the mercy of God was not wanting even to these....This Psalm therefore begins like the former; "Confess ye unto the Lord." But in that Psalm these words follow: "And call upon His Name:" whereas here, it is as follows, "For He is gracious, and His mercy endures for ever" [Psalm 106:1]. Wherefore in this passage a confession of sins may be understood; for after a few verses we read, "We have sinned with our fathers, we have done amiss, and dealt wickedly;" but in the words, "For He is gracious, and His mercy endures for ever," there is chiefly the praise of God, and in His praise confession. Although when any one confesses his sins, he ought to do so with praise of God; nor is a confession of sins a pious one, unless it be without despair, and with calling upon the mercy of God. It therefore does contain His praise, whether in words, when it calls Him gracious and merciful, or in the feeling only, when he believes this....If that mercy be here understood, in respect of which no man can be happy without God; we may render it better, "for ever:" but if it be that mercy which is shown to the wretched, that they may either be consoled in misery, or even freed from it; it is better construed, "to the end of the world," in which there will never be wanting wretched persons to whom that mercy may be shown. Unless indeed any man ventured to say, that some mercy of God will not be wanting even to those who shall be condemned with the devil and his angels; not a mercy by which they may be freed from that condemnation, but that it may be in some degree softened for them: and that thus the mercy of God may be styled eternal, as exercised over their eternal misery.. ..

[Jesus] was granting pardon; but while he was granting it he raised his face to her and said, "Has no one stoned you?" And she did not say, "Why? What have I done, Lord? I am not guilty, am I?" She did not say that; what she said was, "No one, Lord." She accused herself. They had been unable to prove it against her and had withdrawn. But she confessed, because her Lord was aware of her guilt but was nonetheless seeking her faith and her confession. "Has no one stoned you?" "No one, Lord." "No one"—that is confession of sins; and "Lord"—that is pardon of the punishment that she deserved. "No one, Lord. I acknowledge both things. I know who you are, I know who I am. It is to you I am confessing. You see, I have heard the words, "Confess to the Lord, for he is good." I know my confession, I know your mercy.

Psalms 106:2-3

Who can utter the mighty acts of the LORD? who can shew forth all his praise?

"Who can express the mighty acts of the Lord?" [Psalm 106:2]. Full of the consideration of the Divine works, while he entreats His mercy, "Who," he says, "can express the mighty acts of the Lord, or make all His praises heard?" We must supply what was said above, to make the sense complete here, thus, "Who shall make all His praises heard?" that is, who is sufficient to make all His praises heard? "Shall make" them "heard," he says; that is, cause that they be heard; showing, that the mighty acts of the Lord and His praises are so to be spoken of, that they may be preached to those who hear them. But who can make "all," heard? Is it that as the next words are, "Blessed are they that always keep judgment, and do righteousness in every time" [Psalm 106:3]; he perhaps meant those praises of His, which are understood as His works in His commandments? "For it is God," says the Apostle, "who works in you," [Philippians 2:13] ...since He works in these things in a manner that cannot be spoken. "Who will do all His praises heard?" that is, who, when he has heard them, does all His praises? W…

"Who can express the mighty acts of the Lord?" [Psalm 106:2]. Full of the consideration of the Divine works, while he entreats His mercy, "Who," he says, "can express the mighty acts of the Lord, or make all His praises heard?" We must supply what was said above, to make the sense complete here, thus, "Who shall make all His praises heard?" that is, who is sufficient to make all His praises heard? "Shall make" them "heard," he says; that is, cause that they be heard; showing, that the mighty acts of the Lord and His praises are so to be spoken of, that they may be preached to those who hear them. But who can make "all," heard? Is it that as the next words are, "Blessed are they that always keep judgment, and do righteousness in every time" [Psalm 106:3]; he perhaps meant those praises of His, which are understood as His works in His commandments? "For it is God," says the Apostle, "who works in you," [Philippians 2:13] ...since He works in these things in a manner that cannot be spoken. "Who will do all His praises heard?" that is, who, when he has heard them, does all His praises? Which are the works of His commandments. As far as they are done, although all which are heard are not performed, He is to be praised, who "works in us both to will and to do of His good pleasure." [Philippians 2:13] For this reason, while he might have said, all His commandments, or, all the works of His commandments; he preferred saying, "His praises."...

Psalms 106:4-5

Remember me, O LORD, with the favour that thou bearest unto thy people: O visit me with thy salvation;

Next, since God justifies, that is, makes men righteous, by healing them from their iniquities, a prayer follows: "Remember me, O Lord, according to the favour that You bear unto Your people" [Psalm 106:4]: that is, that we may be among those with whom You are well pleased; since God is not well pleased with them all. "O visit me with Your salvation." This is the Saviour Himself, in whom sins are forgiven, and souls healed, that they may be able to keep judgment, and do righteousness; and since they who here speak know such men to be blessed, they pray for this themselves...."Visit us," then, "with Your salvation," that is, with Your Christ. "To see the felicity of Your chosen, and to rejoice in the gladness of Your people" [Psalm 106:5]: that is, visit us for this reason with Your salvation, that we may see the felicity of Your chosen, and rejoice in the gladness of Your people. For "felicity" some copies read "sweetness;" as in the former passage, "For He is gracious;" where others read, "for He is sweet." And it is the same word in the Greek, as is elsewhere read, "The Lord shall…

Next, since God justifies, that is, makes men righteous, by healing them from their iniquities, a prayer follows: "Remember me, O Lord, according to the favour that You bear unto Your people" [Psalm 106:4]: that is, that we may be among those with whom You are well pleased; since God is not well pleased with them all. "O visit me with Your salvation." This is the Saviour Himself, in whom sins are forgiven, and souls healed, that they may be able to keep judgment, and do righteousness; and since they who here speak know such men to be blessed, they pray for this themselves...."Visit us," then, "with Your salvation," that is, with Your Christ. "To see the felicity of Your chosen, and to rejoice in the gladness of Your people" [Psalm 106:5]: that is, visit us for this reason with Your salvation, that we may see the felicity of Your chosen, and rejoice in the gladness of Your people. For "felicity" some copies read "sweetness;" as in the former passage, "For He is gracious;" where others read, "for He is sweet." And it is the same word in the Greek, as is elsewhere read, "The Lord shall show sweetness:" which some have translated "felicity," others "bounty." But what means, "Visit us to see the felicity of Your chosen:" that is, that happiness which You give to Your elect: except that we may not remain blind, as those unto whom it is said, "But now ye say we see: therefore your sin remains." [John 9:41] For the Lord gives sight to the blind, not by their own merits, but in the felicity He gives to His chosen, which is the meaning of "the felicity of Your chosen:" as, the help of my countenance, is not of myself, but is my God. And we speak of our daily bread, as ours, but we add, Give unto us. [Matthew 6:11] ..."That You may be praised with Your inheritance." I wonder this verse has been so interpreted in many copies, since the Greek phrase is one and the same in these three verses....But since this seems a doubtful expression, if that sense be true according to which interpreters have preferred, "That You may be praised," the two preceding verses also must be so understood, because, as I have said, there is one Greek expression in these three verses; so that the whole should be thus understood, "Visit us with Your salvation, that You may see the felicity of Your chosen;" that is, visit us for this purpose, that You may cause us to be there, and may see us there; that "You may rejoice in the gladness of Your people," that is, that You may be said to rejoice, since they rejoice in You; that "You may be praised with Your inheritance," that is, may be praised with it, since it may not be praised save for Your sake....