But it was not without reason that he said, "Thou, my God, my holy one;” as though he had said, “I trust in thee, inasmuch as I am one of thy chosen people.” He does not indeed speak here in his own private name, but includes with himself the whole Church; for this privilege belonged to all the children of Abraham, as they had been set apart by the gratuitous adoption of God, and were a royal priesthood. This is the reason why the Prophet says, Thou, my God, my holy one. For the Jews were wont thus to call God, because they had been chosen from the rest of the world. And their holiness was, that God had deigned to take them as his people, having rejected others, while yet there was by nature no difference between them. It seems that Calvin regarded “my holy one,” as equivalent to “my sanctifier;” he who had separated the people from others to be his own. The primary meaning of [קדש] is no doubt to separate a thing from a common use to a sacred one; but whether in this connection it has this meaning is not quite certain. “The holy one of Israel” is a phrase several times used by Isaiah, see chapter 30:11; 43:3, etc. The sentence here may be rendered, “God of my holiness,” or “My God, my holiness.”—Ed.