Psalms 78:2

rs 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. Verse 10 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. Verse 12 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. Verse 13 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. Verse 18 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. Verse 22 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. Verse 24 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. Verse 25 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. Verse 26 He caused an east wind to blow - See the note on Num 11:31 . Verse 32 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. Verse 33 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. Verse 34 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. Verse 35 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. Verse 36 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." Verse 37 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. Verse 38 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. Verse 39 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. Verse 41 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. Verse 44 Turned their rivers into blood - See on Exo 7:20 (note). Verse 45 He sent - flies - and frogs - See on Exo 8:6 (note), and Exo 8:24 (note). Verse 46 The caterpillar and - the locust - See on Exo 10:13 (note). Verse 47 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. Verse 48 He gave up their cattle - See on Exo 9:23 (note). Verse 49 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. Verse 54 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. Verse 57 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. Verse 60 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. Verse 63 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. Verse 64 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." Verse 65 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. Verse 66 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). Verse 67 He refused the tabernacle of Joseph - See the note on Psa 78:60 (note). Verse 69 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). Verse 70 He chose David - See the account 1Sam 16:11 (note), etc. Verse 71 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. Verse 72 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. Introduction The psalmist complains of the cruelty of his enemies and the desolations of Jerusalem, and prays against them, Psa 79:1-7 . He prays for the pardon and restoration of his people, and promises gratitude and obedience, Psa 79:8-13 . The title, A Psalm of Asaph, must be understood as either applying to a person of the name of Asaph who lived under the captivity; or else to the family of Asaph; or to a band of singers still bearing the name of that Asaph who flourished in the days of David; for most undoubtedly the Psalm was composed during the Babylonish captivity, when the city of Jerusalem lay in heaps, the temple was defiled, and the people were in a state of captivity. David could not be its author. Some think it was composed by Jeremiah; and it is certain that the sixth and sevenths verses are exactly the same with Jer 10:25 : "Pour out thy fury upon the heathen that know thee not, and upon the families that call not on thy name: for they have eaten up Jacob, and devoured him, and consumed him; and have made his habitation desolate." Verse 1 The heathen are come into thine inheritance - Thou didst cast them out, and take thy people in; they have cast us out, and now taken possession of the land that belongs to thee. They have defiled the temple, and reduced Jerusalem to a heap of ruins; and made a general slaughter of thy people. Verse 2 The dead bodies of thy servants - It appears that in the destruction of Jerusalem the Chaldeans did not bury the bodies of the slain, but left them to be devoured by birds and beasts of prey. This was the grossest inhumanity. Verse 3 There was none to bury them - The Chaldeans would not; and the Jews who were not slain were carried into captivity. Verse 4 We are become a reproach to our neighbors - The Idumeans, Philistines, Phoenicians, Ammonites, and Moabites, all gloried in the subjugation of this people; and their insults to them were mixed with blasphemies against God. Verse 5 How long, Lord? - Wilt thou continue thine anger against us, and suffer us to be insulted, and thyself blasphemed? Verse 6 Pour out thy wrath - Bad as we are, we are yet less wicked than they. We, it is true, have been unfaithful; but they never knew thy name, and are totally abandoned to idolatry. Verse 7 Laid waste his dwelling-place - The Chaldee understands this of the temple. This, by way of eminence, was Jacob's place. I have already remarked that these two verses are almost similar to Jer 10:25 , which has led many to believe that Jeremiah was the author of this Psalm. Verse 8 Remember not against us former iniquities - Visit us not for the sins of our forefathers. Speedily prevent us - Let them go before us, and turn us out of the path of destruction; for there is no help for us but in thee. We are brought very low - Literally, "We are greatly thinned." Few of us remain. Verse 9 Purge away our sins - כפר capper, be propitiated, or receive an atonement (על חטאתינו al chattotheynu) on account of our sins. Verse 10 Where is their God? - Show where thou art by rising up for our redemption, and the infliction of deserved punishment upon our enemies. Verse 11 The sighing of the prisoner - The poor captive Israelites in Babylon, who sigh and cry because of their bondage. Those that are appointed to die - בני תמותה beney themuthah, "sons of death." Either those who were condemned to death because of their crimes, or condemned to be destroyed by their oppressors. Both these senses apply to the Israelites: they were sons of death, i.e., worthy of death because of their sins against God; they were condemned to death or utter destruction,

d 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

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.