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3. Put thy trust in Jehovah, and do good. The inspired writer now goes on, in the second place, to say, that every thing in the end shall be well with the righteous, because they are under the protection of God. But as there is nothing better or more desirable than to enjoy the fostering and protecting care of God, he exhorts them to put their trust in him, and at the same time to follow after goodness and truth. It is not without good reason that he begins with the doctrine of faith, or trust in God; for there is nothing more difficult for men than to preserve their minds in a state of peace and tranquillity, undisturbed by any disquieting fears, whilst they are in this world, which is subject to so many changes. On the other hand, while they see the wicked becoming rich by unjust means, extending their influence, and acquiring power by unrestrained indulgence in sin, it is no less difficult for them steadily to persevere in a life of piety and virtue. Nor is it sufficient merely to disregard those things that are commonly sought after with the greatest eagerness. Some of the philosophers of antiquity were so noble-minded, that they despised riches unjustly acquired, and abstained from fraud and robbery; nay, they held up to ridicule the vain pomp and splendor of the wicked, which the common people look upon with such high admiration. But as they were destitute of faith, they defrauded God of his honor, and so it happened that they never knew what it was to be truly happy. Now, as David places faith first in order, to show that God is the author of all good, and that by his blessing alone prosperity is to be looked for; so it ought to be observed that he connects this with a holy life: for the man who places his whole confidence in God, and gives himself up to be governed by him, will live uprightly and innocently, and will devote himself to doing good.

Dwell in the land This language is much more expressive than if he had promised that the righteous should dwell securely in the land. ¹⁸¹⁸     Some read, “Thou shalt dwell in the land.” The Hebrew verb is in the imperative mood; but the imperative in Hebrew is sometimes used for the future of the indicative. — Glass. tom. 1, can. 40, p. 285. It is just as if he had led them to the place, and put them in possession of it. Moreover, by these words he declares that they shall long enjoy it. They are, it is true, only strangers or sojourners in this world, yet the hand of the Lord is stretched forth to protect them, so that they live in security and peace. This David again confirms by the following clause, Thou shalt be fed in truth Assured of the protection of God, he exhorts them to place entire and unsuspecting confidence in him. It is surprising to find how interpreters have wrested, and as it were mangled this clause, by the different meanings they have put upon it. Some take the verb to feed in an active signification; and others understand the expression to feed on faith as denoting to cherish within the heart the promises of God. Others are of opinion that David exhorts us to feed our brethren with faith by ministering to them the pure word of God, which is the spiritual food of the soul. Others render the term for faith in the sense of sincerity, so that the expression to feed on faith would signify to behave in an upright and honest manner among men. But the scope and connection of the passage necessarily require, and it is quite in accordance with the nature of the Hebrew language, that the verb רעה, re-eh, should be taken in a passive signification, Be fed This, too, is the opinion of the greater part of commentators, who, notwithstanding, afterwards differ in explaining its meaning. Some of them adopt the interpretation, that we are fed with faith, when the promises of God suffice us, and we are satisfied with them. Others give this explanation, Feed thyself with the fruit of faith, because God will indeed show that we have not believed his word in vain. Others explain it in this way, Let truth be thy food, and let nothing give thee greater pleasure than to converse sincerely and frankly with thy neighbors. There is still another interpretation which, although in some respects different, is similar to the preceding, namely, Live not upon spoil, but be content with lawful sustenance; that is to say, with that which is lawfully acquired. ¹⁹¹⁹     ”C’est dire, qui te vient loyaument.” — Fr. It is certainly a shameful and disgraceful thing that so many learned men should have erred in a matter so plain and obvious. ²⁰²⁰     Modern critics have varied as much in their interpretations of this clause of the verse as those who preceded Calvin, of whom he complains. For example, Ainsworth reads, “Thou shalt be fed by faith;” Archbishop Secker,” Thou shalt be fed in plenty;” Parkhurst, “Thou shalt be fed in security;” Dathe, “Tunc terram inhabitabis et secure vivas,” assigning the reason for this translation to be, that “pascere securitatem, sive si malis, in securitate, nihil aliud est quam secure vivere;” and Gesenius reads, “Follow after truth,” or, “seek to be faithful,” deriving the verb from a root which signifies to take delight in, or to follow after. Had not every one been led by his own ambition to seek for something new, the true and natural meaning of the prophet would have occurred at once, which is this, Dwell in the land, that thou mayest enjoy it in sure and lasting repose. The Hebrew word אמונה, emunah, not only signifies truth or faith, but also secure continuance for a long period. And who does not see that since the possession of the land was given to the righteous, this latter clause was added by way of exposition?