ST. AUGUSTIN ON THE PSALMS. PSALMS CIV TO CXIII.
PSALM CIV.(3)
1. ... "Bless the Lord, O my soul." Let the soul of us all, made one in
Christ, say this. "O Lord my God, Thou art magnified exceedingly!" (ver. 1).
Where art Thou magnified? "Confession and beauty Thou hast put on." Confess ye,
that ye may be beautified, that He may put you on. "Clothed with light as a
garment" (ver. 2). Clothed with His Church, because she is made" light" in Him, who
before was darkness in herself, as the apostle saith: "Ye were sometime
darkness, but now light in the Lord."(4) "Stretching out the heaven like a skin:"
either as easily as thou dost a skin, if it be "as easily," so that thou mayest take
it after the letter; or let us understand the authority of the Scriptures,
spread out over the whole world, under the name of a skin; because mortality is
signified in a skin? but all the authority of the Divine Scriptures was dispensed
unto us through mortal men, whose fame is still spreading abroad now they are
dead.
2. "Who covereth with waters the upper parts thereof" (ver. 3). The upper
parts of what? Of Heaven. What is Heaven? Figuratively only we said, the Divine
Scripture. What are the upper parts of the Divine Scripture? The commandment
of love, than which there is none more exalted.(6) But wherefore is love
compared to waters? Because "the love of God is shed abroad in our hearts by the Holy
Spirit who is given unto us."(7) Whence is the Spirit Himself water? because
"Jesus stood and cried, He that believeth on Me, out of his bosom shall flow
rivers of living water."(8) Whence do we prove that it was said of the Spirit? Let
the Evangelist himself declare, who followeth it up, and saith, "But this spake
He of the Spirit, which they were to receive, who should believe on Him." "Who
walketh above the wings of the winds;" that is, above the virtues of souls.
What is the virtue of a soul? Love itself. But how doth He walk above it? Because
the love of God toward us is greater than ours toward God.
3. "Who maketh spirits His angels, and flaming fire His ministers" (ver.
4): that is, those who are already spirits, who are spiritual, not carnal, He
maketh His Angels, by sending them to preach His gospel. "And flaming fire His
ministers." For unless the minister that preacheth be on fire, he enflameth not
him to whom he preacheth.
4. "He hath founded the earth upon its firmness (ver. 5). He hath founded
the Church upon the firmness of the Church. What is the firmness of the Church,
but the foundation of the Church. What is the foundation of the Church, but
that of which the Apostle saith, "Other foundation can no man lay but that is
laid, which is Christ Jesus."(9) And therefore, grounded on such a foundation,
what hath she deserved to hear? "It shall not be bowed forever and ever." "He
founded the earth on its firmness." What is, He hath founded the Church upon Christ
the foundation. The Church will totter if the foundation totter; but when
shall Christ totter, before whose coming unto us, and taking flesh on Him, "all
things were made by Him, and without Him was not anything made;"(10) who holdeth
all things by His Majesty," and us by His goodness? Since Christ faileth not,
"she shall not be bowed for ever and ever." Where are they(12) who say that the
Church hath perished from the world, when she cannot even be bowed. ...
5. "The deep, like a garment, is its clothing" (ver. 6). Whose? Is it
perchance God's? But he had already said of His clothing," Clothed with light as
with a garment."(13) I hear of God clothed in light, and that light, if we will,
are we. What is, if we will? if we are no longer darkness. Therefore if God is
clothed with light, whose clothing, again, is the deep? For an immense mass of
waters is called the deep. All water, all the moist nature, and the substance
everywhere shed abroad through the seas, and rivers, and hidden caves, is all
together called by one name, the Deep. Therefore we understand the earth, of
which he said, "He hath founded the earth." Of it I believe he said, "The deep,
like a gar merit is its clothing." For the water is as it were the clothing of
the earth, surrounding it and covering it. ...
6. "Above the mountains the waters shall stand:" that is, the clothing of
the earth, which is the deep, so increased, that the waters stood even above
the mountains. We read of this taking place in the deluge. ... The Prophet
minding to foretell future things, not to relate the past, therefore said it, because
he would have it understood that the Church should be in a deluge of
persecutions. For there was a time when the floods of persecutors had covered God's
earth, God's Church, and had so covered it, that not even those great ones
appeared, who are the mountains. For when they fled everywhere, how did they but cease
to appear? And perchance of those waters is that saying, "Save me, O God, for
the waters are come in even unto my soul."(1) Especially the waters which make
the sea, stormy, unfruitful. For whatsoever earth the sea-water may have
covered, it will not rather make it fruitful than bring it to barrenness. For there
were also mountains beneath the waters, because above the mountains waters
stood.(2) ... Why were the Apostles hidden by flight? Because "above the mountains
the waters stood."(2) The power of the waters was great, but how long? Hear what
followeth.
7. "From Thy rebuke they shall fly" (ver. 7). And this was done, brethren;
from God's rebuke the waters did fly; that is, they went back from pressing on
the mountains. Now the mountains themselves stand forth, Peter and Paul: how
do they tower! They who before were pressed down by persecutors, now are
venerated by emperors. For the waters are fled from the rebuke of God; because "the
heart of kings is in the hand of God, He hath bent it whither He would;"(3) He
commanded peace to be given by them to the Christians; the authority of the
Apostles sprang up and towered high. ... The waters fled from the rebuke of God.
"From the voice of Thy thunder they shall be afraid." Now who is there that would
not be afraid, from the voice of God through the Apostles, the voice of God
through the Scriptures, through His clouds? The sea is quieted, the waters have
been made afraid, the mountains have been laid bare, the emperor hath given the
order. But who would have given the order, unless God had thundered? Because God
willed, they commanded, and it was done. Therefore let no one of men arrogate
anything to himself.
8. "The mountains ascend, and the plains go down, into the place which
Thou hast rounded for them" (ver. 8). He is still speaking of waters. Let us not
here understand mountains as of earth; nor plains, as of earth: but waves so
great that they may be compared to mountains. The sea did sometime toss, and its
waves were as mountains, which could cover those mountains the Apostles. But how
long do the mountains ascend and the plains go down? They raged, and they are
appeased. When they raged they were mountains: now they are appeased they are
become plains: for He hath founded a place for them. There is a certain channel?
as it were a deep place, into which all those lately raging hearts of mortals
have retired. ... They were mountains formerly, now they are plains: yet, my
brethren, even a dead calm s is sea. For wherefore are they not now violent?
wherefore do they not rage? Wherefore do they not try, if they cannot overthrow our
earth, at least to cover it? Wherefore not?
9. Hear. "Thou hast set a bound which they shall not pass over, neither
shall they turn again to cover the earth" (ver. 9). What then, because now the
bitterest waves have received a measure, that we must be allowed to preach such
things even with freedom; because they have had their due limit assigned,
because they cannot pass over the bound that is set, nor shall they return to cover
the earth; what is doing in the earth itself? What workings take place therein,
now that the sea hath left it bare? Although at its beach slight waves do make
their noise, although Pagans still murmur round; the sound of the shores I
hear, a deluge I dread not. What then; what is doing in the earth? "Who sendeth out
springs in the little valleys" (ver. 10). "Thou sendest out," he saith,
"springs in the little valleys." Ye know what little valleys are, lower places among
the lands. For to hills and mountains, valleys and little valleys are opposed
in contrary shape. Hills and mountains are swellings of the land: but valleys
and little valleys, lownesses of the lands. Do not despise low places, thence
flow springs. "Thou sendest out springs in the little valleys." Hear a mountain.
The Apostle saith, "I laboured more than they all." A certain greatness is
brought before us: yet immediately, that the waters may flow, he hath made himself a
valley: "Yet not I, but the grace of God with me."(6) It is no contradiction
that they who are mountains be also valleys: for as they are called mountains
because of their spiritual greatness, so also valleys because of the humility of
their spirit. "Not I," he saith, "but the grace of God with me." ...
10. What is, "In the midst between the mountains the waters shall pass
through"? We have heard who are the "mountains," the great Preachers of the word,
the exalted Angels of God, though still in mortal flesh; lofty not by their own
power, but by His grace; but as far as relates to themselves, they are
valleys, in their humility they send forth springs. "In the midst," he saith, "between
the mountains, the waters shall pass through." Let us suppose this said thus,
"In the midst between the Apostles shall pass through the preachings of the
Word of Truth." What is, in the midst between the Apostles? What is called in the
midst, is common. A common property, from which all alike live, is in the
midst, and belongs not to me, but neither belongs it to thee, nor yet to me. ... For
if they are not in the midst, they are as it were private, they flow not for
public use, and I have mine, and he has his own, it is not in the midst for both
me and him to have it; but such is not the preaching of peace. ... Therefore,
brethren, let what we have said to your Love serve to this purpose, because of
the springs: that they may flow from you, be ye valleys, and communicate with
all that which ye have from God. Let the waters flow in the midst, envy ye no
one, drink, be filled, flow forth when ye are filled. Everywhere let the common
water of God have the glory, not the private falsehoods of men. ...
11. For it follows, "All the beasts of the wood shall drink" (ver. 11). We
do indeed see this also in the visible creation, that the beasts of the wood
drink of springs, and of streams that run between the mountains: but now since
it hath pleased God to hide His own wisdom in the figures of such things, not to
take it away from earnest seekers, but to close it to them that care not, and
open it to them that knock; it hath also pleased our Lord God Himself to exhort
you by us to this, that in all these things which are said as if of the bodily
and visible creation, we may seek something spiritually hidden, in which when
found we may rejoice. The beasts of the wood, we understand the Gentiles, and
Holy Scripture witnesses this in many places. ...
12. These beasts, then, drink those waters, but passing; not staying, but
passing; for all that teaching which in all this time is dispensed passeth. ...
Unless perchance your love thinketh that in that city to which it is said,
"Praise the Lord, O Jerusalem, praise thy God, O Sion; for He hath made strong the
bars of thy gates;"(1) when the bars are now strengthened and the city closed,
whence, as we said some time since,(2) no friend goeth out, no enemy
entereth;(3) that there we shall have a book to read, or speech to be explained as it is
now explained to you. Therefore is it now treated, that there it may be held
fast: therefore is it now divided by syllables, that there it may be
contemplated whole and entire. The Word of God will not be wanting there: but yet not by
letters, not by sounds, not by books,(4) not by a reader, not by an expositor.
How then? As, "In the beginning was the Word," etc.(5) For He did not so come to
us as to depart from thence; because He was in this world, and the world was
made by Him. Such a Word are we to contemplate. For "the God of gods shall
appear in Zion."(6) But this when? After our pilgrimage, when the journey is done:
if however after our journey is done we be not delivered to the Judge, that the
Judge may send us to prison. But if when our journey is ended, as we hope, and
wish, and endeavour, we shall have reached our Country, there shall we
contemplate What we shall ever praise; nor shall That fail which is present to us, nor
we, who enjoy: nor shall he be cloyed that eateth, nor shall that fail which he
eateth. Great and wonderful shall be that contemplation. ...
13. "The onagers shall take for their thirst." By onagers he meaneth some
great beasts. For who knoweth not that wild asses are called onagers? He
meaneth, therefore, some great untrained ones. For the Gentiles had no yoke of the
Law: many nations lived after their own customs, ranging in proud boastfulness as
in a wilderness. And so indeed did all the beasts, but the wild asses are put
to signify the greater sort. They too shall drink for their thirst, for for
them too the waters flow. Thence drinks the hare, thence the wild ass: the hare
little, the wild ass great; the hare timid, the wild ass fierce: either sort
drinks thence, but each for his thirst. ... So faithfully and gently doth it flow,
as at once to satisfy the wild ass, and not to alarm the hare. The sound of
Tully's voice rings out, Cicero is read, it is some book, it is a dialogue of his,
whether his own, or Plato's, or by whatever such writer: some hear that are
unlearned, weak ones of less mind; who dareth t,o aspire to such a thing? It is a
sound of water, and that perchance turbid, but certainly flowing so violently,
that a timid animal dare not draw near and drink. To whom soundeth a Psalm,
and he saith, It is too much for me? Behold now what the Psalm soundeth;
certainly they are hidden mysteries, yet so it soundeth, that even children are
delighted to hear, and the unlearned come to drink, and when filled burst forth in
singing. ...
14. Then the Psalm goes on in its text, "Upon them(1) the fowls of the
heaven shall inhabit"(ver. 12). ... Upon the mountains, then, the fowls of the air
shall have their habitation. We see these birds dwell upon the mountains, but
many of them dwell in plains, many in valleys, many in groves, many in gardens,
not all upon mountains. There are some fowls that dwell not save on the
mountains. Some spiritual souls doth this name denote. Fowls are spiritual hearts,
which enjoy the free air. In the clearness of heaven these birds delight, yet
their feeding is on the mountains, there will they dwell. Ye know the mountains,
they have been already treated of. Mountains are Prophets, mountains are
Apostles, mountains are all preachers of the truth. ...
15. But think not that those "fowls of heaven" follow their own authority;
see what the Psalm saith: "From the midst of the rocks they shall give their
voice." Now, if I shall say to you, Believe, for this said Cicero, this said
Plato, this said Pythagoras: which of you will not laugh at me? For I shall be a
bird that shall send forth my voice not from the rock. What ought each one of
you to say to me? what ought he who is thus instructed to say? "If any one shall
have preached unto you a gospel other than that ye have received, let him be
anathema."(2) What dost thou tell me of Plato, and of Cicero, and of Virgil? Thou
hast before thee the rocks of the mountains, from the midst of the rocks give
me thy voice. Let them be heard, who hear from the rock: let them be heard,
because also in those many rocks the One Rock is heard: for "the Rock was
Christ."(3) Let them therefore be willingly heard, giving their voice from the midst of
the rocks. Nothing is sweeter than such a voice of birds. They sound, and the
rocks resound: they sound; spiritual men discuss: the rocks resound,
testimonies of Scripture give answer. Lo! thence the fowls give their voice from the
midst of the rocks, for they dwell on the mountains.
16. "Watering the mountains from the higher places" (ver. 13). Now if a
Gentile uncircumcised man comes to us, about to believe in Christ, we give him
baptism, and do not call him back to those works of the Law. And if a Jew asks us
why we do that, we sound froth the rock, we say, This Peter did, this Paul
did: from the midst of the rocks we give our voice. But that rock, Peter himself,
that great mountain, when he prayed and saw that vision, was watered from
above. ...
17. "From the fruit of Thy works shall the earth be satisfied." What is,
"From the fruit of Thy works"? Let no man glory in his own works: but "he that
glorieth, let him glory in the Lord."(4) With Thy grace he is satisfied, when he
is satisfied: let him not say that grace was given for his own merits. If it
is called grace, "it is gratuitously given;" if it is returned for works, wages
are paid.(5) Freely therefore receive, because ungodly thou art justified.
18. "Bringing forth grass for the cattle, and green herb for the service
of men" (ver. 14). This is true, I perceive; I recognise the creation: the earth
doth bring forth grass for the cattle, and green herb for the service of men.
But I perceive the words, "Thou shall not muzzle the mouth of the ox which
treadeth out the corn: Doth God take care for oxen? For our sakes therefore the
Scripture saith it."(6) How then doth the earth bring forth grass for the cattle?
Because "the Lord hath ordained that they which preach the Gospel should live
of the Gospel." He sent preachers, saying unto them, "Eat such things as are set
before you of them: for the labourer is worthy of his hire."(7) ... They give
spiritual, they receive carnal things; they give gold, they receive grass. ...
"If we have sown unto you spiritual things, is it a great matter if we shall
reap your carnal things?"(8) This the Apostle said, a preacher so laborious, so
indefatigable, so well tried, that he giveth this very grass to the earth.
"Nevertheless," he saith, "we have not used this power." He showeth that it is due
to him, yet he received it not; nor hath he condemned those who have received
what was due. For those were to be condemned who exact what is not due, not they
who accept their recompense: yet he gave up even his own recompense. Thou dost
not cease to owe to another, because one hath given up his dues, otherwise thou
wilt not be the watered earth which bringeth forth grass for the cattle. ...
Thou receivest spiritual things, give carnal things in return: to the soldier
they are due, to the soldier thou returnest them; thou art the paymaster(9) of
Christ. "Who goeth a warfare any time at his own charges? who planteth a
vineyard, and eateth not of the fruit thereof? or who feedeth a flock, and eateth not
of the milk of the flock? I speak not thus, that it should be so done unto
me."(10) There has been such a soldier as gave up his rations of food even to the
paymaster: yet let the paymaster pay the rations...
19. "That it may bring forth bread out of the earth." What bread? Christ.
Out of what earth? From Peter, from Paul, from the other stewards of the truth.
Hear that it is from the earth: "We have," saith St. Paul, "this treasure in
earthen vessels, that the excellency of the power may be of God, and not of
us."(1) He is the bread who descended from heaven,(2) that He might be brought
forth out of the earth, when He is preached through the flesh of His servants. The
earth bringeth forth grass, that it may bring forth bread from the earth. What
earth bringeth forth grass? Pious, holy nations. That bread may be brought
forth out of what earth? The word of God out of the Apostles, out of the stewards
of God's Sacraments, who still walk upon the earth, who still carry an earthly
body.
20. "And wine maketh glad the heart of man" (ver. 15). Let no man prepare
himself for intoxication; nay, let every man prepare him for intoxication. "How
excellent is Thy cup which maketh inebriate!"(3) We choose not to say, Let no
man be drunk. Be inebriated; yet beware, from what source. If the excellent cup
of the Lord doth saturate you, your ebriety shall be seen in your works, it
shall be seen in the holy love of righteousness, it shall, lastly, be seen in the
estrangement of your mind, but from things earthly to heavenly. "To make him a
cheerful countenance with oil." ... What is the making the countenance
cheerful with oil? The grace of God; a sort of shining for manifestation; as the
Apostle saith, "The Spirit is given to every man for manifestation."(4) A certain
grace which men can clearly see in men, to conciliate holy love, is termed oil,
for its divine splendour; and since it appeared most excellent in Christ, the
whole world loveth Him; who though while here He was scorned, is now worshipped
by every nation: "For the kingdom is the Lord's, and He shall be Governor among
the people."(5) For such is His grace, that many, who do not believe on Him,
praise Him, and declare that they are unwilling to believe on Him, because no man
can fulfil what He doth command. They who with reproaches once raged against
Him, are hindered by His very praises. Yet by all is He loved, by all is He
preached; because He is excellently anointed, therefore He is Christ: for He is
called Christ from the Chrism or anointing which He had. Messiah in the Hebrew,
Christ in the Greek, Unctus in the Latin: but He anointeth over His whole Body.
All therefore who come, receive grace, that their countenances may be made glad
with oil.
21. "And bread strengtheneth man's heart." What is this, brethren? As it
were, he hath forced us to understand what bread he was l speaking of For while
that visible bread strengtheneth the stomach, feedeth the body, there is
another bread which strengtheneth the heart, in that it is the bread of the heart.
... There is therefore a wine that truly maketh glad the heart, and knoweth not
to do aught else than to gladden the heart. But that thou mayest not imagine
that this indeed should be taken of the spiritual wine, but not of that spiritual
bread; He hath shown this very point, that it is also spiritual: "and bread,"
he saith, "strengtheneth man's heart." So understand it therefore of the bread
as thou dost understand it of the wine; hunger inwardly, thirst inwardly:
"Blessed are they," saith our Lord, "who hunger and thirst after righteousness; for
they shall be filled."(6) That bread is righteousness, that wine is
righteousness: it is truth, Christ is truth? "I am," He said, "the living bread, who came
down from heaven;"(8) and, "I am the Vine, and ye are the branches."(9)
22. "The trees of the plain shall be satisfied" (ver. 16): but with this
grace, brought forth out of the earth. "The trees of the plain," are the lower
orders of the nations. "And the cedars of Libanus which He hath planted." The
cedars of Libanus, the powerful in the world, shall themselves be filled. The
bread, and wine, and oil of Christ hath reached senators, nobles, kings; the trees
of the plain are filled. First the humble are filled; next also the cedars of
Libanus, yet those which He hath planted; pious cedars, religious faithful; for
such hath He planted. For the ungodly also are cedars of Libanus; for, "The
Lord shall break the cedars of Libanus."(10) For Libanus is a mountain: there are
those trees, even according to the letter most long-lived and most excellent.
But Libanus is interpreted, as we read in those who have written of these
things, a brightness: and this brightness seemeth to belong to this world, which at
present shineth and is refulgent with its pomps. There are the cedars of
Libanus, which the Lord hath planted; those which the Lord hath planted shall be
filled. ...
23. "There shall the sparrows build their nests: their leader is the house
of the coot" (ver. 17). Where shall the sparrows build? In the cedars of
Libanus. ... Who are the sparrows? Sparrows are birds indeed, and fowls of the air,
but small fowls are wont to be called sparrows. There are therefore some
spiritual ones that build in the cedars of Libanus: that is, there are certain
servants of God who hear in the Gospel, "Sell all that thou hast, and give to the
poor; and thou shalt have treasure in heaven; and come and follow Me."(11) ... Let
him who hath resigned many things, not be proud. We know that Peter was a
fisherman: what then could he give up, to follow our Lord? Or his brother Andrew,
or John and James the sons of Zebedee, themselves also fishermen;(1) and yet
what did they say? "Behold, we have forsaken all, and followed Thee.''(2) Our Lord
said not to him, Thou hast forgotten thy poverty; what hast thou resigned,
that thou shouldest receive the whole world? He, my brethren, who resigned not
only what he had, but also what he longed to have, resigned much. ...
24. But although the sparrows will build in the cedars of Libanus, "the
house of the coot is their leader." What is the house of the coot? The coot, as
we all know, is a water bird, dwelling either among the marshes, or on the sea.
It hath rarely or never a home on the shore; but in places in the midst of the
waters, and thus usually in rocky islets, surrounded by the waves. We therefore
understand that the rock is the fit home of the coot, it never dwelleth more
securely than on the rock. On what sort of rock? One placed in the sea. And if
it is beaten by the waves, yet it breaketh the waves, is not broken by them:
this is the excellency of the rock in the sea. How great waves beat on our Lord
Jesus Christ? The Jews dashed against Him; they were broken, He remained whole.
And let every one who doth imitate Christ, so dwell in this world, that is, in
this sea, where he cannot but feel storms and tempests, that he may yield to no
wind, to no wave, but remain whole, while he meets them all. The home of the
coot, therefore, is both strong and weak. The coot hath not a home on lofty
spots; nothing is more firm and nothing more humble than that home. Sparrows build
indeed in cedars, on account of actual need: but they hold that rock as their
leader, which is beaten by the waves, and yet not broken; for they imitate the
sufferings of Christ. ...
25. What then followeth? "The loftiest hills are for the stags" (ver. 18).
The stags are mighty, spiritual, passing in their course over all the thorny
places of the thickets and woods. "He maketh my feet like harts' feet, and
setteth me up on high."(3) Let them hold to the lofty hills, the lofty commandments
of God; let them think on sublime subjects, let them hold those which stand
forth most in the Scriptures, let them be justified in the highest: for those
loftiest hills are for the stags. What of the humble beasts? what of the hare? what
of the hedgehog? The hare is a small and weak animal: the hedgehog is also
prickly: the one is a timid animal, the other is covered with prickles. What do
the prickles signify, except sinners? He who sinneth daily, although not great
sins, is covered over with the smallest prickles. In his timidity he is a hare:
in his being covered with the minutest sins, he is a hedgehog: and he cannot
hold those lofty and perfect commandments. For "the loftiest hills are for the
stags." What then? do these perish? No. For so "is the rock the refuge for the
hedgehogs and the hares."(4) For the Lord is a refuge for the poor. Place that
rock upon the land, it is a refuge for hedgehogs, and for hares: place it on the
sea, it is the home of the coot. Everywhere the rock is useful. Even in the
hills it is useful: for the hills without the rock's foundation would fall into the
deep. ...
26. "He appointed the Moon for certain seasons" (ver. 19). We understand
spiritually the Church increasing from the smallest size, and growing old as it
were from the mortality of this life; yet so, that it draweth nearer unto the
Sun. I speak not of this moon visible to the eye, but of that which is signified
by this name. While the Church was in the dark, while she as yet appeared not,
shone not forth as yet, men were led astray, and it was said, This is the
Church, here is Christ; so that "while the Moon was dark, they shot their arrows at
the righteous in heart."(5) How blind is he who now, when the Moon is full,
wandereth astray? "He appointed the Moon for certain seasons." For here the
Church temporarily is passing away: for this subjection to death will not remain for
ever: there will some tithe be an end of waxing and waning; it is appointed
for certain seasons. "And the sun knoweth his going down." And what sun is this,
but that Sun of righteousness, whom the ungodly will lament on the day of
judgment never having risen for them; they who will say on that day, "Therefore we
wandered from the way of truth, and the light of righteousness shone not on us,
and the sun did not arise upon us."(6) That sun riseth for him who
understandeth Christ. ...
27. Nor think, brethren, that the sun ought to be worshipped by some men,
because the sun doth sometimes in the Scriptures signify Christ. For such is
the madness of men;(7) as if we said that a creature should be worshipped, when
it is said, the sun is an emblem of Christ. Then worship the rock also, for it
also is a type of Christ.(5) "He was brought as a lamb to the slaughter:"(9)
worship the lamb also, since it is a type of Christ. "The Lion of the tribe of
Judah hath prevailed;"(10) worship the lion also, since it signifieth Christ.
Observe how numerous are the types of Christ: all these are Christ in similitude,
not in essence. ...
28. What then, when the sun went down, when our Lord suffered? There was a
sort of darkness with the Apostles, hope failed, in those to whom He at first
seemed great, and the Redeemer of all men. How so? "Thou didst make darkness,
and it became night; wherein all the beasts of the forest shall move" (ver. 20).
... Here the beasts of the forest are used in different ways: for these things
are always understood in varying senses; as our Lord Himself is at one time
termed a lion, at another a lamb. What is so different as a lion and a lamb? But
what sort of lamb? One that could overcome the wolf, overcome the lion. He is
the Rock, He the Shepherd, He the Gate. The Shepherd entereth by the gate: and
He saith," I am the good Shepherd:" and, "I am the Door of the Sheep."(1) ...
Learn thus to understand, when these things are spoken figuratively; lest
perchance when ye have read that the Rock signifieth Christ,(2) ye may understand it
to mean Him in every passage. In one place it meaneth one thing, another in
another, just as we can only understand the meaning of a letter by seeing its
position.(3) "The lion's whelps roaring after their prey, do seek their meat from
God" (ver. 21). Justly then our Lord, when nigh unto His going down, the very Sun
of Righteousness recognising His going down, said to His disciples, as if
darkness being about to come, the lion would roam about to seek whom he might
devour, that that lion could devour no man, unless with leave: "Simon," said He,
"this night Satan hath desired to have you, that he may sift you as wheat. But I
have prayed for thee, that thy faith fail not."(4) When Peter thrice denied,(5)
was he not already between the lion's teeth? ...
29. "The Sun hath arisen, and they get them away together, and lay them
down in their dens" (ver. 22). More and more as the Sun riseth, so that Christ is
recognised by the round world, and glorified therein, do the lion's whelps get
them away together; those devils recede from the persecution of the Church,
who instigated men to persecute the house of God, by working in the sons of
unbelief.(6) Now that none of them dareth persecute the Church, "the Sun hath
arisen, and they get them away together." And where are they? "And they lay them down
in their dens." Their dens are the hearts of the unbelieving. How many carry
lions crouching in their hearts? They burst not forth thence, they make no
assault upon the pilgrim Jerusalem. Wherefore do they not so? Because the Sun is
already risen, and is shining over the whole world.
30. What art thou doing, O man of God? thou, O Church of God? what art
thou, O body of Christ, whose Head is in Heaven? what art thou doing, O man, His
unity? "Man," he saith, "shall go forth to his work" (ver. 23). Let therefore
this man work good works in the security of the peace of the Church, let him work
unto the end. For sometime there will be a sort of general darkening, and a
sort of assault will be made, but in the evening, that is, in the end of the
world: but now the Church doth work in peace and tranquillity; for" man shall go
forth to his work, and to his labour, unto the evening."
31. "O Lord, how great are made Thy works!" (ver. 24). Justly great,
justly sublime! where were those works made, that are so great? what was that
station where God stood, or that seat whereupon He sat, when He did those works? what
was the place where He worked thus? whence did those so beautiful works
proceed at the first? To take it word for word, every ordained creation, running by
ordinance, beautiful by ordinance, rising by ordinance, setting by ordinance,
going through all seasons by ordinance, whence hath it proceeded? whence hath the
Church herself received her rise, her growth, her perfection? In what manner
is she destined to a consummation in immortality? with what heralding is she
preached? by what mysteries is she recommended? by what types is she concealed? by
what preaching is she revealed? where hath God done these things? I see great
works. "How great are made Thy works, O Lord!" I ask where He hath made them: I
find not the place: but I see what followeth: "In Wisdom hast Thou made them
all." All therefore Thou hast made in Christ. ... "The earth is full of Thy
creation." The earth is full of the creation of Christ. And how so? We discern how:
for what was not made by the Father through the Son? Whatever walketh and doth
crawl on earth, whatever doth swim in the waters, whatever flieth in the air,
whatever doth revolve in heaven, how much more then the earth, the whole
universe, is the work of God. But he seems to me to speak here of some new creation,
of which the Apostle saith, "If any man be in Christ, he is a new creature: old
things have passed away; behold, all things are become new. And all things are
of God."(7) All who believe in Christ, who put off the old man, and put on the
new,(1) are a new creature. "The earth is full of Thy works." On one spot of
the earth He was crucified, in one small spot that seed fell into the earth, and
died; but brought forth great fruit. ...
32. "The earth is full of Thy creation." Of what creation of Thine is the
earth full? Of all trees and shrubs, of all animals and flocks, and of the
whole of the human race; the earth is full of the creation of God. We see, know,
read, recognise, praise, and in these we preach of Him; yet we are not able to
praise respecting these things, as fully as our heart doth abound with praise
after the beautiful contemplation of them. But we ought rather to heed that
creation, of which the Apostle saith, "If any man be in Christ, he is a new creature:
old things are passed away; behold, all things are become new."(2) What "old
things have passed away"? In the Gentiles, all idolatry; in the Jews themselves,
all that servitude unto the Law, all those sacrifices that were harbingers of
the present Sacrifice. The oldness of man was then abundant; One came to
renovate His own work, to melt His silver, to form His coin, and we now see the earth
full of Christians believing in God, turning themselves away from their former
uncleanness and idolatry, from a past hope to the hope of a new age: and
behold it is not yet realized, but is already possessed in hope, and through that
very hope we now sing, and say, "The earth is full of Thy creation." We do not as
yet sing this in our country, nor yet in that rest which is promised, the bars
of the gates of Jerusalem not being as yet made fast;(3) but still in our
pilgrimage gazing upon the whole of this world, upon men who on every side are
running unto the faith, fearing hell, despising death, loving eternal life,
scorning the present, and filled with joy at such a spectacle, we say, "The earth is
full of Thy creation."
33. ... "So is the great and wide sea also; wherein are things creeping
innumerable, both small and great beasts" (ver. 25). He speaketh of the sea as
terrible. Snares creep in this world, and surprise the careless suddenly; for who
numbereth the temptations that creep? They creep, but beware, lest they snatch
us away. Let us keep watch on the Wood; even in the water? even on the waves,
we are safe: let not Christ sleep, let not faith sleep; if He hath slept, let
Him be awakened; He will command the winds; He will calm the sea;(5) the voyage
will be ended, and we shall rejoice in our country. For I see in this terrible
sea unbelievers still; for they dwell in barren and bitter waters: but they are
both small and great. We know this: many little men of this world are still
unbelievers, many great men of this world are so: there are living creatures,
both small and great, in this sea. They hate the Church: the name of Christ is a
burden to them: they rage not, because they are not permitted; the cruelty which
cannot burst forth in deeds, is shut up within the heart. For all, whether
small or great, "creeping things, both small and great," who at present grieve at
the temples being shut, the altars overthrown, the images broken, the laws
which make it a capital crime to sacrifice to idols; all who mourn on this account,
are still in the sea. What then of us? And by what road then are we to journey
unto our country? Through this very sea, but on the Wood. Fear not the danger;
that wood which holdeth together the world doth bear thee up.
34. "There shall go the ships" (ver. 26). Lo, ships float upon that which
alarmed you, and sink not. By ships we understand churches; they go among the
storms, among the tempests of temptations, among the waves of the world, among
the beasts, both small and great. Christ on the wood of His cross is the Pilot.
"There shall go the ships." Let not the ships fear, let them not much mind
where they float, but by Whom they are steered. "There shall go the ships." What
voyage do they find tedious, when they feel that Christ is their Pilot? They will
sail safely, let them sail diligently, they will reach their promised haven,
they will be led to the land of rest.
35. There is also in that sea somewhat which transcends all creatures,
great and small. What is this? Let us hear the Psalm: "There is that Leviathan,
whom Thou hast formed to make sport of him." There are creeping things
innumerable, both small and great beasts; there shall the ships go, and shall not fear,
not only the creeping things innumerable, and beasts both small and great, but
not even the serpent which is there; "whom Thou," he speaketh unto God, "hast
made to make sport of him." This is a great mystery; and yet I am about to utter
what ye already know. Ye know that a certain serpent is the enemy of the
Church: ye have not seen him with the eyes of the flesh, but ye see him with the eyes
of faith. ...
36. This serpent then, our ancient enemy, glowing with rage, cunning in
his wiles, is in the mighty sea. "Here is that Leviathan, whom Thou hast formed
to make sport of him." Do thou now make sport of the serpent: for for this end
was this serpent made. He falling by his own sin from the sublime realms of the
heavens, and made devil instead of angel, received a certain region of his own
in this mighty and spacious sea. What thou thinkest his kingdom, is his prison.
For many say: wherefore hath the devil received so great power, that he may
rule in this world, and prevaileth so much, can do so much? How much prevaileth
he? How much can he do? Unless by permission, he can do nothing. Do thou so act,
that he may not be allowed to attack thee; or if he be allowed to tempt thee,
he may depart vanquished, and may not gain thee. For he hath been allowed to
tempt some holy men, servants of God: they overcame him, because they departed
not from the way, they whose heel he watched, fell not. ...
37. He then, my brethren, who doth wish to watch the serpent's head, and
safely to pass this sea; for it must be that this serpent dwelleth here, and, as
I had commenced saying, the devil when he fell from heaven received this
region; let him watch his head, on the part of the fear of the world, and of the
lusts of the world. For it is hence that he suggesteth some object of fear or of
desire; he trieth thy love, or thy fear. If thou learest hell, and lovest the
kingdom of God, thou wilt watch his head. ... "There is no power but of God."(1)
What then learest thou? Let the dragon be in the waters, let the dragon be in
the sea: thou art to pass through it. He is made so as to be made sport of, he
is ordained to inhabit this place, this region is given him. Thou thinkest that
this habitation is a great thing for him, because thou knowest not the
dwellings of the angels whence he fell:(2) what seemeth to thee his glory, is his
damnation.
38. ... What then fearest thou? Perhaps he is about to try thy flesh: it
is the scourge of thy 'Lord, not the power of thy tempter. His wish is to injure
that salvation which is promised: but he is not allowed: but that he may not
be allowed, have Christ for thy Head: repel the serpent's head: consent not unto
his suggestion, slip not from thy path. "There is that Leviathan, whom Thou
hast made to make sport of him."
39. Dost thou wish to see how incapable he is of hurting thee, unless
permitted? "These," he saith, "wait all upon Thee, that Thou mayest give them meat
in due season" (ver. 27). And this serpent wisheth to devour, but he devoureth
not whom he wisheth. ... Thou hast heard what the serpent's meat is. Thou dost
not wish that God give thee to be devoured by the serpent; because not the
serpent's food: i.e. forsake not the Word of God. For where it is said to the
serpent, "Dust thou shalt eat," it is said to the transgressor, "Dust thou art, and
unto dust thou shall return."(3) Thou dost not wish to be the serpent's food?
be not dust. How, thou repliest, shall I not be dust? If thou hast not a taste
for earthly things. Hear the Apostle, that thou mayest not be dust. For the body
which thou wearest is earth: but do thou refuse to be earth. What meaneth
this? "Set your affection on things above, not on things on the earth."(4) If thou
dost not set thy affections on earthly things, thou art not earth: if thou art
not earth, thou art not devoured by the serpent, whose appointed food is earth.
The Lord giveth the serpent his food when He will, what He will: but He
judgeth rightly, he cannot be deceived, He giveth him not gold for earth. "When Thou
hast given it them, they gather it." ...
40. "When thou openest Thy hand, they shall all be filled with good" (ver.
28). What is it, O Lord, that Thou openest Thy hand? Christ is Thy hand. "To
whom is the arm of the Lord revealed?"(5) To whom it is revealed, unto him it is
opened: for revelation is opening. "When Thou openest Thy hand, they shall all
be filled with good." When Thou revealest Thy Christ, "they shall all be
filled with good." But they have not good from themselves; this is oftentimes proved
unto them. "When Thou hidest Thy face, they are troubled" (ver. 29). Many
filled with good have attributed to themselves what they had, and have wished to
boast as in their own righteousnesses, and have said to themselves, I am
righteous; I am great: and have become self-complacent. Unto these the Apostle
speaketh: "What hast thou, that thou didst not receive? "(6) But God, wishing to prove
unto man that whatever he hath he hath from Him, so that with good he may gain
humility also, sometimes troubleth him; He turneth away His face from him, and
he falleth into temptation; and He showeth him that his righteousness, and his
walking aright, was only under His government. ...
41. But wherefore dost Thou do this? wherefore dost Thou hide Thy face,
that they may be troubled? "Thou shalt take away their breath, and they shall
fail." Their breath was their pride; they boast, they attribute things to
themselves, they justify themselves. Hide, therefore, Thy face, that they may be
troubled: take away their breath, and let them fail; let them cry unto Thee, "Hear
me, O Lord, and that soon, for my spirit waxeth faint: hide not Thy face from
me."(7) "Thou shalt take away their breath, and they shall fail, and shall be
turned to their dust." The man who repenteth of his sin discovereth himself, that
he had not strength of himself; and doth confess unto God, saying, that he is
earth and ashes. O proud one, thou art turned to thine own dust, thy breath hath
been taken away; no longer dost thou boast thyself, no longer extol thyself, no
longer justify thyself; thou seest that thou art made of dust, and when the
Lord turneth away His face, thou hast fallen back into thine own dust. Pray,
therefore, confess thy dust and thy weakness.
42. And see what followeth: "Thou shalt send forth Thy Spirit,(1) and they
shall be made" (ver. 30). Thou shalt take away their spirit, and send forth
Thine own: Thou shalt take away their spirit: they shall have no spirit of their
own. Are they then forsaken? "Blessed are the poor in spirit:"(2) but they are
not forsaken. They refused to have a spirit of their own: they shall have the
Spirit of God. Such were our Lord's words to the future martyrs:(3) "It is not
ye that speak, but the Spirit of your Father which speaketh in you." Attribute
not your courage to yourselves. If it is yours, He saith, and not Mine, it is
obstinacy, not courage. "For we are His workmanship," saith the Apostle, "created
unto good works."(4) From His Spirit we have received grace, that we may live
unto righteousness: for it is He that justifieth the ungodly.(5) "Thou shall
take away their spirit, and they shall fail; Thou shall send forth Thy Spirit,
and they shall be made: and Thou shalt renew the face of the earth:" that is,
with new men, confessing themselves to have been justified, not righteous of their
own power, so that the grace of God is in them. What then? When He hath taken
away our spirit, we shall be turned again to our dust, beholding to our
edification our weakness, that when we receive His Spirit we may be refreshed. See
what followeth: "Be the glory of the Lord for ever" (ver. 31). Not thine, not
mine, not his, or his; not for a season, but "for ever." "The Lord shall rejoice in
His works." Not in thine, as if they were thine: because if thy works are
evil, it is through thy iniquity; if good, it is through the grace of God. "The
Lord shall rejoice in His works."
43. "Who looketh on the earth, and maketh it tremble; who toucheth the
hills, and they shall smoke" (ver. 32). O earth, thou wast exulting in thy good,
to thyself thou didst ascribe thy fulness and opulence; behold, the Lord looketh
on thee, and causeth thee to tremble. May He look on thee, and make thee
tremble: for the trembling of humility is better than the confidence of pride. . . .
For it is God, he saith, which worketh in you. For this reason then with
trembling, because God worketh in you. Because He gave, because what thou hast
cometh not from thee, thou shall work with fear and trembling, for if thou fearest
not Him, He will take away what He gave. Work, therefore, with trembling. Hear
another Psalm: "Serve the Lord with fear, and rejoice unto Him with
trembling."(6) If we must rejoice with trembling, God beholdeth us, there cometh an
earthquake; when God looketh upon us, let our hearts tremble; then will God rest
there. Hear Him in another passage: "Upon whom shall My Spirit rest? Even on him
that is lowly and quiet, and who trembleth at My Word."(7)
"Who looketh on the earth, and maketh it tremble; who toucheth the hills,
and they shall smoke" (ver. 32). The hills were proud, and boastful of
themselves, God had not touched them: He toucheth them, and they shall smoke. What
meaneth the smoking of the hills? That they pray unto the Lord. Behold great hills,
proud hills, vast hills, prayed not to God: they wished themselves to be
entreated, and entreated not Him who was above them. For what powerful, arrogant,
proud man is there upon the earth, who deigneth humbly to entreat God? I speak of
the ungodly, not of the "cedars of Libanus, which the Lord hath planted."
Every ungodly man, unhappy soul, knoweth not how to entreat God, while he wisheth
himself to be entreated by men. He is a hill; it is needful that God touch him,
that he may smoke: when he hath begun to smoke, he will offer prayers unto God,
as it were the sacrifice of his heart. He smoketh unto God, he then beateth
his breast: he beginneth to weep, for smoke doth elicit tears.
44. "I will sing unto the Lord in my life" (ver. 33). What will sing?
Everything that is willing. Let us sing unto the Lord in our life. Our life at
present is only hope; our life will be eternity hereafter: the life of mortal life,
is the hope of an everlasting life. "I will praise my God while I have my
being." Since I am in Him for ever and ever, while I have my being, I will praise
my God. Let us not imagine that, when we have commenced praising God in that
state, we shall have any other work: our whole life will be for the praises of
God. If we become weary of Him whom we praise, we may also become weary of
praising. If He is ever loved, He is ever praised by us.
45. "Let my discourse be pleasing to Him: my joy shall be in the Lord"
(ver. 34). What is the discourse of man unto God, save the confession of sins?
Confess unto God what thou art, and thou hast discoursed with Him. Discourse unto
Him, do good works, and discourse. "Wash you, make you clean," saith Isaiah.(8)
What is it to discourse unto God? Unfold thyself to him who knoweth thee, that
He may unfold Himself to thee who knowest not Him. Behold, it is thy discourse
that pleaseth the Lord; the offering of thy humility, the tribulation of thy
heart, the holocaust of thy life, this pleaseth God. But what is pleasing to
thyself? "My joy shall be in the Lord." This is that discoursing which I meant
between God and thyself: show thyself to Him who knoweth thee, and He showeth
Himself unto thee who knowest not him. Pleasing unto Him is thy confession: sweet
unto thee is His grace. He hath Spoken Himself unto thee. How?By the Word. What
Word?
Christ. . . .
46. "Let the sinners be consumed out of the earth" (ver. 35). He seemeth
angry! O holy soul, which here doth sing and groan! Would that our soul were
with that very soul! Would that it were coupled with it, associated, conjoined
with it! It shall behold also His loving-kindness when he is angry. For who but he
who is filled with charity, understandeth this? Thou tremblest, because he
curseth. And who doth curse? A saint. Without doubt he is listened to. But it is
said unto the saints," Bless, and curse not."(1) What is then the sense of the
words, "Let the sinners be consumed out of the earth"? Let them utterly be
consumed; let their spirit be taken away, that He may send forth His own Spirit, and
they may be restored. "And the ungodly, so that they be no more." In what that
they be no more, save as wicked men? Let them therefore be justified, that
they may no longer be ungodly. The Psalmist saw this, and was filled with joy, and
repeateth the first verse of the Psalm: "Bless thou the Lord, O my soul]." Let
our soul bless the Lord, brethren, since He hath deigned to give unto us both
understanding and the power of language, and unto you attention and
earnestness in hearing. Let each, as he can recall to mind what he hath heard, by mutual
conversation stir up the food ye have received, ruminate on what ye have heard,
let it not descend in you into the bowels of forgetfulness. Let the treasure
to be desired(2) rest upon your lips. These matters have been sought out and
discovered with great labour, with great labour have they been announced and
discoursed of; may our toil be fruitful unto you, and may our soul bless the Lord.
PSALM CV. (3)
1. This Psalm is the first of those to which is prefixed the word
Allelujah; the meaning of which word, or rather two words, is, Praise the Lord. For
this reason he beginneth with praises: "O confess unto the Lord, and call upon His
Name" (ver. 1); for this confession is to be understood as praise, just as
these words of our Lord, "I confess to Thee, O Father, Lord of heaven and
earth."(4) For after commencing with praise, calling upon God is wont to follow,
whereunto he that prayeth doth next add s his longings: whence the Lord's Prayer
itself hath at the commencement a very brief praise, in these words," Our Father
which art in Heaven."(6) The things prayed for, then follow. . . . This also
followeth, "Tell the people what things He hath done;"(7) or rather, to translate
literally from the Greek, as other Latin copies too have it, "Preach the Gospel
of His works among the Gentiles." Unto whom is this addressed, save unto the
Evangelists in prophecy?
2. "O sing unto Him, and play on instruments unto Him" (ver. 2). Praise
Him both by word and deed; for we sing with the voice, while we play with an
instrument, that is, with our hands. "Let your talking be of all His wondrous
works. Be ye praise in His holy Name" (ver. 3). These two verses may without any
absurdity seem paraphrases of the two words above; so that, "Let your talking be
of all His wondrous works," may express the words, "O sing unto Him;" and what
followeth, "be ye praised in His holy Name," may be referred to the words, "and
play on instruments unto Him;" the former relating to the "good word" wherewith
we sing unto Him, in which His wondrous works are told; the latter to the good
work, in which sweet music is played unto Him, so that no man may wish to be
praised for a good work on the score of his own power to do it. For this reason,
after saying, "be ye praised," which assuredly they who work well deservedly
may, he added, "in His holy Name," since "he that glorieth, let him glory in the
Lord."(8) . . . This is to be praised in His holy Name. Whence we read also in
another Psalm: "My soul shall be praised in the Lord: let the meek hear
thereof, and be glad; which here in a sense followeth, "Let the heart of them rejoice
that seek the Lord:" for thus the meek are glad, who do not rival with a
bitter jealousy those whom they imitate as already workers of good.
3. "Seek the Lord, and be strengthened"(10) (ver. 4). This is very
literally construed from the Greek, though it may seem not a Latin word: whence other
copies have, "be ye confirmed;" others, "be ye corroborated." . . . While these
words, then, "Come unto Him, and be enlightened,"(11) apply to seeing; those
in the text relate to doing: "Seek the Lord, and be strengthened." . . . But
what meaneth, "Seek His face evermore"? I know indeed that to cling unto God is
good for me;(12) but if He is always being sought, when is He found? Did he mean
by "evermore," the whole of the life we live here, whence we become conscious
that we ought thus to seek, since even when found He is still to be sought? To
wit, faith hath already found Him, but hope still seeketh Him. But love hath
both found Him through faith, and seeketh to have Him by sight, where He will then
be found so as to satisfy us, and no longer to need our search. For unless
faith discovered Him in this life, it would not be said, "Seek the Lord." Also, if
when discovered by faith, He were not still to be diligently sought, it would
not be said, "For if we hope for that we see not, then do we with patience wait
for it."(1) . . . And truly this is the sense of the words, "Seek His face
evermore;" meaning that discovery should not terminate that seeking, by which love
is testified, but with the increase of love the seeking of the discovered One
should increase.
4. "Remember," he saith, "His marvellous works that He hath done, His
wonders, and the judgments of His mouth" (ver. 5). This passage seemeth like that,
"Thou shall say unto the children of Israel, I AM hath sent me unto you:" an
expression which, in ever so small part, scarce a mind(2) taketh in. Then
mentioning His own Name, He mercifully mingled in His grace towards men, saying, "I am
the God of Abraham, the God of Isaac, and the God of Jacob; this is My Name
for ever."(3) By which He would have it to be understood, that they whose God He
declared Himself lived with Him for ever, and He said this, which might be
understood even by children, that they who by the great powers of love knew how to
seek His face for evermore, might according to their capacity comprehend, I AM
THAT I AM.
5. Unto whom is it said, "O ye seed of Abraham His servant, ye children of
Jacob, His chosen"? (ver. 6). . . . He next addeth, "He is the Lord our God:
His judgments are in all the world" (yet. 7). Is He the God of the Jews only?(4)
God forbid! "He is the Lord our God:" because the Church, where His judgments
are preached, is in all the world. . . .
6. "He hath been alway mindful of His covenant" (ver. 8). Other copies
read, "for evermore;" and this arises from the ambiguity of the Greek. But if we
are to understand" alway" of this world and not of eternity, why, when he
explaineth what covenant He was mindful of, doth he add, "The word that He made to a
thousand generations"? Now this may be understood with a certain limitation;
but he afterwards saith, "Even the covenant that He made with Abraham" (ver. 9):
"and the oath that He sware unto Isaac; and appointed the same unto Jacob lot
a law, anti to Israel for an everlasting,(5) testament" (ver. 10). But if in
this passage the Old Testament is to be understood, on account of the land of
Canaan; for thus the language of the Psalm runneth, "saying, Unto thee will I give
the land of Canaan: the lot of your inheritance" (ver. 11): how is it to be
understood as everlasting, since that earthly inheritance could not be
everlasting? And for this reason it is called the Old Testament, because it is abolished
by the New. But a thousand generations do not seem to signify anything eternal,
since they involve an end; and yet are also too numerous for this very
temporal state. For by howsoever few years a generation is limited, such as in Greek
is called <greek>genea</greek>, whereof the shortest period some have fixed is
at fifteen years, after which period man hath the power of generation; what then
are those "thousand generations," not only from the time of Abraham, when that
promise was made him, unto the New Testament, but from Adam himself down to
the end of the world? For who would dare to say that this world should last for
15000 years? Hence it seemeth to me that we ought not to understand here the Old
Testament, which at said through the prophet was to be cancelled by the New:
"Behold, the days come, saith the Lord, when I will make a new covenant."(6) . .
. After saying, "He hath been mindful of His covenant unto an age;" which we
ought to understand as lasting for evermore, the covenant, namely, of
justification and an eternal inheritance, which God hath promised to faith; he addeth,
"and the Word that He commanded(7) unto a thousand generations." What meaneth
"commanded"? . . . The command then was faith, that the righteous should live by
faith;(8) and an eternal inheritance is set before this faith. "A thousand
generations," then, are, on account of the perfect number, to be understood for all;
that is, as long as generation succeedeth generation, so long is it commanded
to us to live by faith. This the people of God doth observe, the sons of
promise who succeed by birth, and depart by death, until every generation be
finished; and this is signified by the number thousand; because the solid square of the
number ten, ten times ten, and this taken ten times amounts to a thousand.
"Even the covenant," he saith, "which He made with Abraham: and the oath that He
sware unto Isaac; and appointed the same unto Jacob," that is, Jacob himself,
"for a law." These are the very three patriarchs, whose God He calleth Himself in
a special sense, whom the Lord also doth name in the New Testament, where He
saith, "Many shall come from the east and the west, and shall sit down with
Abraham, and Isaac, and Jacob, in the kingdom of heaven."(1) This is everlasting
inheritance. . . .
7. He next followeth out the history well known in the truth of the holy
Scriptures. "When they were in small numbers, very few, and they strangers in
the land" (vet. 12); that is, in the land of Canaan. . . . But some copies have
the words "very few, and they strangers," in the accusative case,(2) the
translator having turned the Greek phrase too literally into Latin. If we were to
render the whole clause in this way, we must say, "that they were very few, and
they strangers;" but the phrase, "while they were," is the meaning of the Greek;
and the verb, "to be," takes not an accusative, but a nominative after it.(3)
8. "What time as they went from one nation to another, from one kingdom to
another people" (ver. 13). This is a repetition of what he had said, "from one
nation to another." "He suffered no man to do them harm: but reproved even
kings for their sakes" (ver. 14). "Touch not," He said, "Mine anointed, and do My
prophets no harm" (ver. 15). He declareth the words of God chiding or reproving
kings, that they might not harm the holy fathers, while they were small in
number, very few, and they strangers in the land of Canaan. Although these words
be not read in the books of that history, yet they are to be understood as
either secretly spoken, as God speaketh in the hearts of men by unseen and true
visions, or even as announced through an Angel. For both the king of Gerar and the
king of the Egyptians were warned from Heaven not to harm Abraham? and another
king not to harm Isaac,(5) and others not to harm Jacob;(6) while they were
very few, and strangers, before he went over into Egypt to sojourn with his sons:
which is understood to be herein mentioned. But since it occurred to ask,
before they passed over and multiplied in Egypt, how so few in number, and those
strangers in a foreign land, could maintain themselves: he next addeth, "He
suffered no man to do them wrong," etc.
9. But it may well excite a question, in what sense they were styled
(Christs, or) anointed, before there was any unction, from which this title was
given to the kings? . . . Whence then were those patriarchs at that tithe called
"anointed"? For that they were prophets, we read concerning Abraham; and
certainly, what is manifestly said of him, should be understood of them also. Are they
styled "christs," because, even though secretly, yet they were already
Christians? For although the flesh of Christ came from them, nevertheless Christ came
before them; for He thus answered the Jews, "Before Abraham was, I am."(8) But
how could they not know Him, or not believe in Him; since they are called
prophets for this very reason, because, though somewhat darkly, they announced the
Lord beforehand? Whence He saith Himself openly, "Your father Abraham desired to
see My day, and he saw it, and was glad."(9) For no man was ever reconciled
unto God outside of that faith which is in Christ Jesus, either before His
Incarnation, or after: as it is most truly defined by the Apostle: "For there is one
God, and one Mediator between God and men, the Man Christ Jesus."(10)
10. He then beginneth to relate how it happened that they went from one
nation to another, from one kingdom to another people. "He calleth," he saith,
"for a famine upon the land: and brake all the staff of bread" (ver. 16). Thus it
happened that they went from one nation to another, from one kingdom to
another people. But the expressions of the holy Scriptures are not to be negligently
passed by. "He called," he saith, "for a famine upon the land;" as if famine
were some person, or some animated body, or some spirit that would obey Him who
called. . . . Under this impression the old Romans consecrated some such
deities, as the goddess Fever, and the god Paleness. Or meaneth it, as is more
credible, He said there should be famine; so that calling be the same thing as
mentioning by name; mentioning by name, as speaking; speaking, as commanding? Nor doth
the Apostle say,(11) "He calleth those things which be not, that they may be;"
but, "as though they were." For with God that hath already happened which,
according to His disposition, is fixed for the future: for of Him it is elsewhere
said, "He who made things to come."(12) And here when famine happened, then it
is said to have been called, that is, that that which had been determined in
His secret government, might be realized. Lastly, he at once expounds, how He
called for the famine, saying, "He brake all the staff of bread."
11. "But He had sent a man before them" (ver. 17). What man? "Even
Joseph." How did He send him? "Joseph was sold to be a bond-servant." When this
happened, it was the sin of his brethren, and, nevertheless, God sent Joseph into
Egypt. We should therefore medirate on this important and necessary subject, how
God useth well the evil works of men, as they on the other hand use ill the good
works of God.
12. Next he doth relate the story, mentioning what Joseph suffered in his
low estate, and how he was raised on high. "His feet they hurt in the stocks:
the iron entered into his soul, until his word came" (ver. 18). That Joseph was
put in irons, we do not indeed read; but we ought no ways to doubt that it was
so. For some things might be passed over in that history, which nevertheless
would not escape the Holy Spirit, who speaketh in these Psalms. We understand by
the iron which entered into his soul, the tribulation of stern necessity; for
he did not say body, but "soul." There is a somewhat similar expression in the
Gospel, where Simeon saith unto Mary, "A sword shall pierce through thy own soul
also."(1) That is, the Passion of the Lord, which was a fall unto many, and in
which the secrets of many hearts were revealed, since their sentiments
respecting the Lord were extorted from them, without doubt made His own Mother
exceeding sorrowful, heavily struck with human bereavement. Now Joseph was in this
tribulation, "until his word came," with which he truly interpreted dreams: whence
he was introduced to the king, that unto him also he might foretell what would
happen in respect to his dreams.(2) But since he said, "Until his words were
heard," that we might not altogether so understand "his," that any one might
think so great an event was to be ascribed unto man; he at once added, "The word
of the Lord inflamed him" (ver. 19); or, as other copies have it more closely
from the Greek, "The word of the Lord fired him," that he also might be reputed
amongst those to whom it is said, "Receive ye praise in His holy Name."(3)
13. "The king sent and loosed him, the prince of the peoples, and let him
go free" (ver. 20). The "king" is the same as "the prince of the peoples:" he
"loosed" him from his bonds "and let him go free" from his prison. "He made him
lord also of his house: and ruler of all his substance" (ver. 21). "That he
might inform his princes like unto himself, and teach his old men wisdom" (ver.
22). The Greek hath, "and teach his elders wisdom." Which might altogether be
rendered to the letter thus; "Might inform his princes like unto himself, and make
his eiders wise." The word translated old men being presbyters or elders, not
gerontas, old men: and to teach wisdom being from the Greek to sophize, which
cannot be rendered by a single word in Latin, and is from the word sophia,
wisdom, different from prudence, which is in Greek phronesis. Yet we do not read
this in the high elevation of Joseph, as we read not of fetters in his low estate.
But how could it happen that so great a man, the worshipper of the One True
God, whilst in Egypt, should have been intent upon the nourishing of bodies, and
the government of carnal matters only, and have felt no anxiety for souls, and
how he could render them better? But those things are written in that history,
which, according to the intention of the writer, in whom was the Holy Spirit,
were judged sufficient for signifying future events in that narration.
14. "Joseph also came into Egypt, and Jacob was a stranger in the land of
Ham" (ver. 23). Israel is the same with Jacob, as is Egypt with the land of
Ham. Here it is very plainly shown, that the Egyptian race sprang from the seed of
Chain, the son of Noah, whose first-born was Canaan. So that in those copies
wherein in this passage Canaan is read, we must alter the reading. It is better
construed, "was a stranger," than "dwelt," as other copies have it: which would
be the same as "was an inhabitant," for it meaneth nothing different; the very
same word is used in the Greek passage above, where it is said, "Very few, and
they strangers in the land." Moreover, the state of an incola or accola doth
not signify a native, but a stranger. Behold how "they went from one nation to
another." What had been briefly proposed, hath been briefly explained in the
narration. But from what kingdom they passed over to another people may well be
asked. For they were not yet reigning in the land of Canaan, because the kingdom
of the people of Israel had not yet been established there. How then can it be
understood, except by anticipation, because the kingdom of their seed was
destined there to exist?
15. Next is related what happened in Egypt. "And He increased," he saith,
"His people exceedingly, and made them stronger than their enemies" (ver. 24).
Even the whole of this is briefly set forth, in order that the manner in which
it took place may be afterwards related. For the people of God was not made
stronger than their enemies the Egyptians, at the time when their male offspring
were slain, or when they were worn out with making bricks; but when by His
powerful hand, by the signs and portents of the Lord their God, they became objects
of fear and of honour, until the opposition of the hardened king was overcome,
and the Red Sea overwhelmed the persecutor with his army.
16. "And He turned their heart so, that they hated His people, and dealt
untruly with His servants" (ver. 25 ). Is it to be in any wise understood or
believed, that God turneth man's heart to do sin? . . . For they were not good
before they hated His people; but being malignant and ungodly, they were such as
would readily envy their prosperous sojourners. And so, in that He multiplied
His own people, this bountiful act turned the wicked to envy. For envy is the
hatred of another's prosperity. In this sense, therefore, He turned their heart,
so that through envy they hated His people, and dealt untruly with His servants.
It was not then by making their hearts evil, but by doing good to His people,
that He turned their hearts, that were evil of their own accord, to hatred. For
He did not pervert a righteous heart, but turned one perverted of its own
accord to the hatred of His people, while He was to make a good use of that
evil;(1) not by making them evil, but by lavishing blessings upon those, which the
wicked might most readily envy.
17. The following verses, which are sung in praise of Him when Allelujah
is chanted, show how He used this hatred of theirs, both for the trial of His
own people, and for the glory of His Name, which is profitable for us. "He sent
Moses His servant, and Aaron whom He had chosen him" (vet. 26). "Whom He had
chosen," would be sufficient; but there is no difficulty in the addition of "him."
It is a phrase of Scripture, as, "The land in which they shall dwell in
it:"(2) a phrase which the divine pages are full of.
18. "He set forth in them the words of His tokens, and of His wonders in
the land of Ham" (ver. 27). We ought not to understand by "the words of His
tokens," words literally, words with which the tokens and wonders were worked, that
is, which they uttered, that these tokens and wonders might take place. For
many were performed without words, either with a rod, or with outstretched hand,
or by ashes sent towards heaven. . . .
19. "He sent darkness, and made it dark" (ver. 28). This is also written
among the plagues with which the Egyptians were smitten. But what followeth, 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.
20. "He turned their waters into blood, and slew their fish" (vet. 29).
"He made their land frogs, yea, even in the king's chambers" (ver. 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.
21. "He spake the word, and there came all manner of flies, and lice in
all their quarters" (vet. 31). If it be asked when He spake, 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.
22. "He made their rains hail" (ver. 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."
23. "He smote their vines also and fig-trees.; and brake every tree of
their coasts" (ver. 33). This was done by the violence of the hail, and by
lightnings; whence he spoke of the fire as "burning."
24. "He spake the word, and the locust came, and the caterpillar, of which
there was no number" (ver. 34). The locusts and the caterpillars are one
plague: of which the one is the parent, the other the offspring.
25. "And did eat up all the grass in their land, and devoured the fruit of
the ground" (ver. 35). Even grass is fruit, as Scripture is wont to speak,
which calleth even the ripe corn 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 doth belong to the variety of speech,
which is a remedy for weariness, not to any difference of senses.
26. "He smote every first-born in their land: even the first-fruits of all
their strength" (vet. 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 bindeth 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 doth both mention something to
have taken place which is not there read, and passeth over what is there read.
27. Now he addeth 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" (ver. 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.
28. "Egypt was glad at their departing: for their fear fell upon them"
(ver. 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.
29. He now proceedeth 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" (ver. 39). This is as clear
as it is well known.
30. "They asked, and the quail came" (ver. 40). They did not desire
quails, but flesh. But since the quail is flesh, and in this Psalm he speaketh 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 hath read those records.
31. "He opened the rock of stone, and the waters flowed out: so that
rivers ran in the dry places" (ver. 41). This fact too is understood as soon as read.
32. But in all these blessings of His, God doth commend in Abraham the
merit of faith. For the Psalmist goeth on to say, "For why? He remembered His holy
promise, which He made to Abraham His servant" (ver. 42). "And He brought
forth His people with joy, and His chosen with gladness" (ver. 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" (ver. 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."
33. . . ."That they may keep His statutes, and seek out His law" (ver.
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 showeth, when he saith, "But not in all of
them was God well pleased;"(1) for if He was not pleased with all, surely there
were some in whom He was well pleased: since then this Psalm praiseth such men
as this, he hath 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 pursueth 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 knoweth who are
His;"(2) and if he cannot separate in this world from wicked men, yet, "let every one
that nameth the name of Christ depart from iniquity." . . .
PSALM CVI. (3)
1. This Psalm also hath the title Allelujah prefixed to it: and this
twice. But some say, that one Allelujah belongeth to the end of the former Psalm,
the other to the beginning of this. And they assert, that all the Psalms bearing
this title have Allelujah at the end, but not all at the beginning; so that
they will not allow any Psalm which hath not Allelujah at the end, to have it at
the beginning; supposing that what seemeth to belong to the commencement, really
belongeth to the end of the former Psalm. But until they persuade us by some
sure proofs that this is true, we will follow the general custom, which,
whenever it findeth Allelujah, attributes it to the same Psalm, at the head of which
it is found. For there are very few copies (and I have found this in none of the
Greek copies, which I have been able to inspect) which have Allelujah at the
end of the CLth Psalm; after which there is no other which belongeth to the same
canon. But not even this could outweigh custom, although all the copies had it
so. For it might be that, with some reference to the praise of God, the whole
book of Psalms, which is said to consist of five books (for they say that the
books severally end where it is written Amen, Amen), might be closed with this
last Allelujah, after all that hath been sung; nor, on account of the end of the
CLth Psalm, do I see that it is necessary that all the Psalms entitled
Allelujah, should have Allelujah at the end. But when there is a double Allelujah at
the head of a Psalm, why as our Lord sometimes once, sometimes twice over, saith
Amen, in the same way Allelujah may not sometimes be used once, sometimes
twice, I know not: especially, since as in this CVth, both the Allelujahs are
placed after the mark by which the number of the Psalm is described, whereas the
one, if it belonged to the end of the former Psalm, ought to have been placed
before the number; and the Allelujah which belonged to the Psalm of this number,
should have been written after the number. But per-halls even in this an ignorant
habit hath prevailed, and some reason may be assigned of which we are as yet
uninformed, so that the judgment of truth ought rather to be our guide than the
prejudice of custom. In the mean time, before we are fully instructed in this
matter, whenever we find Allelujah written, whether once or twice, after the
number of the Psalm, according to the most usual custom of the Church, we will
ascribe it to that Psalm to which the same number is prefixed; confessing that we
both believe the mysteries of all the titles in the Psalms, and of the order of
the same Psalms, to be important, and that we have not yet been able, as we
wish to penetrate them.
2. 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) 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 beginneth 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
endureth for ever" (ver. 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 endureth 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 doth contain
His praise, whether in words, when it calleth Him gracious and merciful, or in
the feeling only, when he believeth 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.(3) . . .
3. "Who can express the mighty acts of the Lord?" (ver. 2). Full of the
consideration of the Divine works, while he entreateth His mercy, "Who," he
saith, "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" then "heard," he saith; 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 alway keep
judgment, and do righteousness in every time" (ver. 3); he perhaps meant those
praises of His, which are understood as His works in His commandments? "For it
is God," saith the Apostle, "who worketh in you,"(4) . . . since He worketh in
these things in a manner that cannot be spoken. "Who will do all His praises
heard?" that is, who, when he hath heard them, doth 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 "worketh in us both to will
and to do of His good pleasure."(4) For this reason, while he might have said,
all His commandments, or, all the works of His commandments; he preferred saying,
"His praises." ...
4. But unless there were some difference between judgment and
righteousness, we should not read in another Psalm, "Until righteousness turn again unto
judgment."(1) The Scripture, indeed, loveth to place these two words together;
as, "Righteousness and judgment are the habitation of His seat;"(2) and this, "He
shall make thy righteousness as clear as the light, and thy judgment as the
noon-day;"(3) where there is apparently a repetition of the same sentiment. And
perhaps on account of the resemblance of signification one may be put for the
other, either judgment for righteousness, or righteousness for judgment: yet, if
they be spoken of in their proper sense, I doubt not that there is some
difference; viz. that he is said to keep judgment who judgeth rightly, but he to do
righteousness who acts righteously. And I think that the verse, "Until
righteousness turn again unto judgment" may not absurdly be understood in this sense:
that here also those are called blessed, who keep judgment in faith, and do
righteousness in deed....
5. Next, since God justifieth, that is, maketh men righteous, by healing
them from their iniquities, a prayer followeth: "Remember me, O Lord, according
to the favour that Thou bearest unto Thy people" (ver. 4): that is, that we may
be among those with whom Thou art well pleased; since God is not well pleased
with them all. "0 visit me with Thy 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 Thy salvation,"
that is, with Thy Christ. "To see the felicity of Thy chosen, and to rejoice in
the gladness of Thy people" (ver. 5): that is, visit us for this reason with
Thy salvation, that we may see the felicity of Thy chosen, and rejoice in the
gladness of Thy people. For "felicity"(4) 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:"(5) which some have translated "felicity," others "bounty." But what
meaneth, "Visit us to see the felicity of Thy chosen:" that is, that happiness
which Thou givest to Thine elect: except that we may not remain blind, as
those unto whom it is said, "But now ye say we see: therefore your sin
remaineth."(6) For the Lord giveth sight to the blind,(7) not by their own merits, but in
the felicity He giveth to His chosen, which is the meaning of "the felicity of
Thy chosen:" as, the help of my countenance, is not of myself, but is my God.(8)
And we speak of our daily bread, as ours, but we add, Give unto us.(9) ...
"That Thou mayest be praised with Thine inheritance." I wonder this verse hath
been so interpreted in many copies, since the Greek phrase is one and the same in
these three verses.... But since this seemeth a doubtful expression, if that
sense be true according to which interpreters have preferred, "That Thou mayest
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 Thy salvation, that Thou mayest
see the felicity of Thy chosen;" that is, visit us for this purpose, that Thou
mayest cause us to be there, and mayest see us there; that "Thou mayest rejoice
in the gladness of Thy people," that is, that Thou mayest be said to rejoice,
since they rejoice in Thee; that "Thou mayest be praised with Thine inheritance,"
that is, mayest be praised with it, since it may not be praised save for Thy
sake....
6. But let us hear what they next confess: "we have sinned with our
fathers: we have done amiss, and dealt wickedly" (ver. 6). What meaneth "with our
fathers"? ... "Our fathers," he saith, "regarded not Thy wonders in Egypt" (ver.
7); and many other things also, he doth relate of their sins. Or is, "we have
sinned with our fathers," to be understood as meaning, we have sinned like our
fathers, that is, by imitating their sins? If it be so, it should be supported by
some example of this mode of expression: which did not occur to me when I
sought on this occasion an instance of any one saying that he had sinned, or done
anything, with another, whom he had imitated by a similar act after a long
interval of time. What meaneth then, "Our fathers understood not Thy wonders;" save
this, they did not know what Thou didst wish to convince them of by these
miracles? What indeed, save life eternal, (10) and a good, not temporal, but
immutable, which is waited for only through endurance? For this reason they
impatiently murmured, and provoked, and they asked to be blessed with present and
fugitive blessings, "Neither were they mindful of the greatness of Thy mercy." He
reproveth both their understanding and memory. Understanding there was need of,
that they might meditate unto what eternal blessings God was calling them through
these temporal ones; and of memory, that at least they might not forget the
temporal wonders which had been wrought, and might faithfully believe, that by the
same power which they had already experienced, God would free them from the
persecutions of their enemies; whereas they forgot the aid which He had given
them in Egypt, by means of such wonders, to crush their enemies. "And they
provoked, as they went up to the sea, even to the Red Sea."(1) We ought especially to
notice how the Scripture doth censure the not understanding that which ought to
have been understood, and the not remembering that which ought to have been
remembered; which men are unwilling to have ascribed to their own fault, for no
other reason than that they may pray less, and be less humble unto God, in whose
sight they should confess what they are, and might by praying for His aid,
become what they are not. For it is better to accuse even the sins of ignorance
and negligence, that they may be done away with, than to excuse them, so that
they remain; and it is better to clear them off by calling upon God, than to
clench them by provoking Him.
He addeth, that God acted not according to their unbelief. "Nevertheless,"
he saith, "He saved them for His Name's sake: that He might make His power to
be known" (ver. 8): not on account of any deservings of their own.
7. "He rebuked the Red Sea also, and it was dried up" (ver. 9). We do not
read that any voice was sent forth from Heaven to rebuke the sea; but he bath
called the Divine Power by which this was effected, a rebuke: unless indeed any
one may choose to say, that the sea was secretly rebuked, so that the waters
might hear, and yet men could not. The power by which God acteth is very
abstruse and mysterious, a power which He causeth that even things devoid of sense
instantly obey at His will. "So He led them through the deeps, as through a
wilderness." He calleth a multitude of waters the deeps. For some wishing to give
the sense of this whole verse, have translated, "So He led them forth amid many
waters." What then doth "through the deeps, as through a wilderness," mean,
except that that had become as a wilderness from its dryness, where before had
been the watery deeps?
8. "And He saved them from the hating ones"(2) (ver. 10). Some
translators, in order to avoid an expression unusual in Latin, have rendered the word, by
a circumlocution, "And He saved them from the hand of those that hated them,
and redeemed them from the hand of the enemy." What price was given in this
redemption? Is it a prophecy, since this deed was a figure of Baptism, wherein we
are redeemed from the hand of the devil at a great price, which price is the
Blood of Christ? whence this is more consistently figured forth, not by any sea
indiscriminately, but by the Red Sea; since blood hath a red colour.
9. "As for those that troubled them, the waters overwhelmed them: there
was not one of them left" (ver. 11); not of all the Egyptians, but of those who
pursued the departing Israelites, desirous either of taking or of killing them.
10. "Then believed they in His words" (ver. 12). The expression seemeth
barely Latin, for he saith not "believed His word,"(3) or "on His words,"(4) but
"in His words;"(5) yet it is very frequent in Scripture. "And praised praise
unto Him;" such an expression as when we say, "This servitude he served," "such a
life he lived." He is here alluding to that well-known hymn, commencing, "I
will sing unto the Lord, for He hath triumphed gloriously: the horse and the
rider hath He thrown into the sea."(6)
11. "They acted hastily: they forgot His works" (ver. 13): other copies
read more intelligibly, "They hastened, they forgot His works, and would not
abide His counsel." For they ought to have thought, that so great works of God
towards themselves were not without a purpose, but that they invited them to some
endless happiness, which was to be waited for with patience; but they hastened
to make themselves happy with temporal things, which give no man true happiness,
because they do not quench insatiable longing: for "whosoever," saith our
Lord, "shall drink of this water, shall thirst again."(7)
12. Lastly, "And they lusted a lust in the wilderness, and they tempted
God in the dry land" (ver. 14). The "dry land," or land without water, and
"desert," are the same: so also are, "they lusted a lust," and, "they tempted God."
The form of speech is the same as above, "they praised a praise."(8)
13. "And He gave them their desire, and sent fulness withal into their
souls" (ver. 15). But He did not thus render them happy: for it was not that
fulness of which it is said, "Blessed are they which do hunger and thirst after
righteousness: for they shall be filled."(9) In this passage he doth not speak of
the rational soul, but of the soul as giving animal life to the body; to the
substance of which belong meat and drink, according to what is said in the Gospel,
"Is not the soul more than meat, and the body than raiment?"(1) as if it
belonged to the soul to eat, to the body to be clothed.
14. "And they angered Moses in the tents, and Aaron the saint of the Lord"
(ver. 16). What angering, or, as some have more literally rendered it, what
provocation,(2) he speaketh of, the following words sufficiently show.
15. "The earth opened," he saith, "and swallowed up Dathan, and covered
over the congregation of Abiram" (ver. 17): "swallowed up" answereth to "covered
over." Both Dathan and Abiram were equally concerned in a most sacrilegious
schism.(3)
16. "And the fire was kindled in their company; the flame burnt up the
sinners" (ver. 18). This word is not in Scripture usually applied to those, who,
although they live righteously, and in a praiseworthy manner, are not without
sin. Rather, as there is a difference between those who scorn and scorners,
between men who murmur and murmurers, between men who are writing and writers, and
so forth; so Scripture is wont to signify by sinners such as are very wicked,
and laden with heavy loads of sins.
17. "And they made a calf in Horeb, and worshipped the graven image" (ver.
19). "Thus they changed their glory, in the similitude of a calf that eateth
hay" (ver. 20). He saith not "into" the likeness, but "in" the likeness. It is
such a form of speech as where he said "and they believed in His words."(4) With
great effect in truth he saith not, they changed the glory of God when they
did this; as the Apostle also saith, "They changed the glory of the incorruptible
God into an image made like to corruptible man:" (5) but "their glory." For
God was their glory, if they would abide His counsel, and hasten not....
18. "They forgat God who saved them" (ver. 21). How did He save them? "Who
did so great things in Egypt: Wondrous works in the land of Ham, and fearful
things in the Red Sea" (ver. 22). The things that are wondrous, are also
fearful; for there is no wonder without a certain fear: although these might be called
fearful, because they beat down their adversaries, and showed them what they
ought to fear.
19. "So He said, He would have destroyed them" (ver. 23). Since they
forgot Him who saved them, the Worker of wondrous works, and made and worshipped a
graven image, by this atrocious and incredible impiety they deserved death. "Had
not Moses His chosen stood before Him in the breaking." He doth not say, that
he stood in the breaking,(6) as if to break the wrath of God, but in the way of
the breaking, meaning the stroke which was to strike them: that is, had he not
put himself in the way for them, saying, "Yet now, if Thou wilt forgive their
sin;--and if not, blot me, I pray Thee, out of Thy book." Where it is proved
how greatly the intercession of the saints in behalf of others prevaileth with
God. For Moses, fearless in the justice of God, which could not blot him out,
implored mercy, that He would not blot out those whom He justly might. Thus he
"stood before Him in the breaking, to turn away His wrathful indignation, lest He
should destroy them."
20. "Yea, they thought scorn of that pleasant land" (ver. 24). But had
they seen it? How then could they scorn that which they had not seen, except as
the following words explain," and believed not in His words." Indeed, unless that
land which was styled the land that flowed with milk and honey,(7) signified
something great, through which, as by a visible token, He was leading those who
understood His wondrous works to invisible grace and the kingdom of heaven,
they could not be blamed for scorning that land, whose temporal kingdom we also
ought to esteem as nothing, that we may love that Jerusalem which is free, the
mother of us all,(8) which is in heaven, and truly to be desired. But rather
unbelief is here reproved, since they gave no credence to the words of God, who was
leading them to great things through small things, and hastening to bless
themselves with temporal things, which they carnally savoured of, they "abided not
His counsel," as is said above.
21. "But murmured in their tents, and hearkened not unto the voice of the
Lord" (ver. 25); who strongly forbade them to murmur.
22. "Then lift He up His hand against them, to overthrow them in the
wilderness" (ver. 26); "to cast out their seed among the nations: and to scatter
them in the lands" (ver. 27).
23. "They were initiated also unto Baalpeor;" that is, were consecrated to
the Gentile idol; "and ate the offerings of the dead" (ver. 28). "Thus they
provoked Him to anger with their own inventions; and destruction was multiplied
among them" (ver. 29). As if He had deferred the lifting up of His hand which
was to cast them down in the desert, and to cast out their seed among the
nations, and to scatter them in the lands; as the Apostle saith: "And even as they
did not like to retain God in their knowledge, God gave them over to a reprobate
mind, to do those things which are not convenient."(1) " 'Destruction,'
therefore, 'was multiplied among them,' when they were heavily punished for their
heavy sins."
24. "Then stood up Phineas, and appeased Him, and the shaking ceased"
(ver. 30). He hath related the whole briefly, because he is not here teaching the
ignorant, but reminding those who know the history. The word "shaking" here is
the same as "breaking" before. For it is one word in the Greek. Lastly, so great
was their wickedness, in being consecrated to the idol, and eating the
sacrifices of the dead (that is, because the Gentiles(2) sacrificed to dead men as to
God), that God would not be otherwise appeased than as Phineas the Priest
appeased Him, when he slew a man and a woman together whom he found in adultery.(3)
If he had done this from hatred towards them, and not from love, while zeal for
the house of God devoured him, it would not have been counted unto him for
righteousness.... Christ our Lord indeed, when the New Testament was revealed,
chose a milder discipline; but the threat of hell is more severe, and this we do
not read of in those threatenings held out by God in His temporal government.
25. "And that was counted unto him for righteousness among all posterities
for evermore" (ver. 31). God counted this unto His Priest for righteousness,
not only as long as posterity shall exist, but "for evermore;" for He who
knoweth the heart, knoweth how to weigh with how much love for the people that deed
was done.
26. "And they angered Him at the waters of strife: so that Moses was vexed
for their sakes" (ver. 32); "because they provoked his spirit, so that he
spake doubtfully(4) with his lips" (ver. 33). What is spake doubtfully? As if God,
who had done so great wonders before, could not cause water to flow from a
rock. For he touched the rock with his rod with doubt, and thus distinguished this
miracle from the rest, in which he had not doubted. He thus offended, thus
deserved to hear that he should die, without entering into the land of promise.(5)
For being disturbed by the murmurs of an unbelieving people, he held not fast
that confidence which he ought to have held. Nevertheless, God giveth unto him,
as unto His chosen, a good testimony even after his death, so that we may see
that this wavering of faith was punished with this penalty only, that he was not
allowed to enter that land, whither he was leading the people....
27. But they of whose iniquities this Psalm speaketh, when they had
entered into that temporal land of promise, "destroyed not the heathen, which the
Lord commanded them" (ver. 34); "but were mingled among the heathen, and learned
their works" (ver. 35). "Insomuch that they worshipped their idols, which became
to them an offence" (ver. 36). Their not destroying them, but mingling with
them, became to them an offence.
28. "Yea, they offered their sons and their daughters unto devils" (ver.
37); "and shed innocent blood, even the blood of their sons and of their
daughters, whom they offered unto the idols of Canaan" (ver. 38). That history doth
not relate that they offered their sons and daughters to devils and idols; but
neither can that Psalm lie, nor the Prophets, who assert this in many passages of
their rebukes. But the literature of the Gentiles is not silent respecting
this custom of theirs. But what is it that followeth? "And the land was slain with
bloods." We might suppose that this was a mistake of the writer, and that he
had written interfecta for infecta, were it not for the goodness of God, who
hath willed His Scriptures to be written in many languages; were it not that we
see it written as in the text in many Greek(6) copies which we have inspected;
"the land was slain with bloods." What meaneth then, "the land was slain," unless
this be referred to the men who dwelt in the land, by a metaphorical
expression.... For they themselves were slaying their own souls when they offered up
their sons, and when they shed the blood of infants who were far from consent to
this crime: whence it is said, "They shed innocent blood." "The land" therefore
"was slain with bloods, and defiled by their works" (ver. 39), since they
themselves were slain in soul, and defiled by their works; "and they went a whoring
after their own inventions." By inventions are meant what the Greeks call
<greek>epiGhdeumaGa</greek>: for this word doth occur in the Greek copies both in
this and a former passage, where it is said, "They provoked Him to anger with
their own inventions;" "inventions" in both instances signifying what they had
initiated others in. Let no man therefore suppose inventions to mean what they had
of themselves instituted, without any example before them to imitate. Whence
other translators in the Latin tongue have perferred pursuits, affections,
imitations, pleasures, to inventions: and the very same who here write inventions,
have elsewhere written pursuits. I chose to mention this, lest the word
inventions, applied to what they had not invented, but imitated from others, might
raise a difficulty.
29. "Therefore was the wrath of the Lord kindled against His own people"
(ver. 40). Our translators have been unwilling to use the word anger, for the
Greek <greek>qumos</greek>; though some have used it; while others translate by
"indignation" or "mind."(1) Whichever of these terms be adopted, passion doth
not affect God; but the power of punishing hath assumed this name metaphorically
from custom.
30. "Insomuch that He abhorred His own inheritance; and He gave them over
into the hanoi of the heathen: and they that hated them were lords over them"
(ver. 41): "and their enemies oppressed them, and they were brought low trader
their hands" (ver. 42). Since he hath called them the inheritance of God, it is
clear that He abhorred them, and gave them over into their enemies' hands, not
in order to their perdition, but for their discipline. Lastly, he saith, "Many
a time did He deliver them." "But they provoked Him with their own counsels"
(ver. 43). This is what he said above, "They did not abide His counsel." Now a
man's counsel is pernicious to himself, when he seeketh those things which are
his own only, not those which are God's.(2) In whose inheritance, which
inheritance He Himself is to us, when He deigneth His presence for our enjoyment, being
with the Saints, we shall suffer no straitening from the society, by our love
of anything as our own possession. For that most glorious city, when it hath
gained the promised inheritance, in which none shall die, none shall be born, will
not contain citizens who shall individually rejoice in their own, for "God
shall be all in all."(3) And whoever in this pilgrimage faithfully and earnestly
doth long for this society, doth accustom himself to prefer common to private
interests, by seeking not his own things, but Jesus Christ's: lest, by being wise
and vigilant in his own affairs, he provoke God with his own counsel; but,
hoping for what he seeth not, let him not hasten to be blessed with things
visible; and, patiently waiting for that everlasting happiness which he seeth not,
follow His counsel in His promises, whose aid he prayeth for in his prayers. Thus
he will also become humble in his confessions; so as not to be like those, of
whom it is said, "They were brought down in their wickedness."
31. Nevertheless, God, full of mercy, forsook them not. "And He saw when
they were in adversity, when He heard their complaint" (ver. 44). "And He
thought upon His covenant, and repented, according to the multitude of His mercies"
(ver. 45). He saith, "He repented," because He changed that wherewith He seemed
about to destroy them. With God indeed all things are arranged and fixed; and
when He seemeth to act upon sudden motive, He doth nothing but what He foreknew
that He should do from eternity; but in the temporal changes of creation, which
He ruleth wonderfully, He, without any temporal change in Himself, is said to
do by a sudden act of will what in the ordained causes of events He hath
arranged in the unchangeableness of His most secret counsel, according to which He
doth everything according to defined seasons, doing the present, and having
already done the future. And who is capable of comprehending these things?(4) Let us
therefore hear the Scripture, speaking high things humbly, giving food for the
nourishment of children, and proposing subjects for the research of the older:
that everlasting covenant "which He made with Abraham," not the old which is
abolished, but the new which is hidden even in the old. "And pitied them," etc.
He did that which He had covenanted, but He had foreknown that He would yield
this to them when they prayed in their adversity; since even their very prayer,
when it was not uttered, but was still to be uttered, undoubtedly was known
unto God.
32. So "He gave them unto compassions, in in the sight of all that had
taken them captive" (ver. 46). That they might not be vessels of wrath, but
vessels of mercy.(5) The compassions unto which He gave them are named in the plural
for this reason, I imagine, because each one hath a gift of his own from God,
one in one way, another in another.(6) Come then, whosoever readest this, and
dost recognise the grace of God, by which we are redeemed unto eternal life
through our Lord Jesus Christ, by reading in the apostolical writings, and by
searching in the Prophets, and seest the Old Testament revealed in the New, the New
veiled in the Old; remember the words of our Lord Jesus Christ, where, when He
driveth him out of the hearts of the faithful, He saith, "Now is the prince of
this world cast out:"(7) and again of the Apostle, when he saith, "Who hath
delivered us from the power of darkness, and hath translated us into the kingdom of
His dear Son."(8) Meditate on these and such like things, examine also the Old
Testament, and see what is sung in that Psalm, the title of which is, When the
temple was being built after the captivity:(9) for there it is said, "Sing
unto the Lord a new song." And, that thou mayest not think it doth refer to the
Jewish people only, he saith, "Sing unto the Lord, all the whole earth: sing unto
the Lord, and praise His Name: declare," or rather, "give the good news of,"
or, to transfer the very word used in the Greek, "evangelize day from day, His
salvation." Here the Gospel (Evangelium) is mentioned, in which is announced the
Day that came from Day, our Lord Christ, the Light from Light, the Son from
the Father. This also is the meaning of His salvation: for Christ is the
Salvation of God, as we have shown above.(1) ...
33. "Deliver us, O Lord our God, and gather us from among the nations
(other copies read, "from the heathen"); that we may give thanks unto Thy holy
Name, and make our boast of Thy praise" (ver. 47), Then he hath briefly added this
very praise, "Blessed be the Lord God of Israel from everlasting, and world
without end"(2) (ver. 48): by which we understand from everlasting to everlasting;
because He shall be praised without end by those of whom it is said, "Blessed
are they that dwell in Thy house: they will be alway praising Thee."(3) This is
the perfection of the Body of Christ on the third day, when the devils had
been east out, and cures perfected, even unto the immortality of the body itself,
the everlasting reign of those who perfectly praise Him, because they perfectly
love Him; and perfectly love Him, because they behold Him face to face. For
then shall be completed the prayer at the commencement of this Psalm:(4)
"Remember us, O Lord, according to the favour that Thou bearest unto Thy people," etc.
For from the Gentiles He doth not gather only the lost sheep of the house of
Israel,(5) but also those which do not belong to that fold; so that there is one
flock, as is said, and one Shepherd. But when the Jews suppose that that
prophecy belongeth to their visible kingdom, because they know not how to rejoice in
the hope of good things unseen, they are about to rush into the snares of him,
of whom the Lord saith, "I am come in My Father's Name, and ye receive Me not:
if another shall come in his own name, him ye will receive."(6) Of whom the
Apostle Paul saith: "that Man of Sin shall be revealed, the son of perdition,"
etc. And a little after he saith, "Then shall that Wicked be revealed, whom the
Lord shall consume with the Spirit of His mouth, and shall destroy with the
brightness of His coming," etc.(7) ... Through that Apostate, through him who
exalteth himself above all that is called God, or that is worshipped, it seemeth to
me, that the carnal people of Israel will suppose that prophecy to be fulfilled,
where it is said, "Deliver us, O Lord, and gather us from among the heathen;"
that under His guidance, before the eyes of their visible enemies, who had
visibly taken them captive, they are to have visible glory. Thus they will believe
a lie, because they have not received the love of truth, that they might love
not carnal, but spiritual blessings. ... For Christ had other sheep that were
not of this fold:(8) but the devil and his angels had taken captive all those
sheep, both among the Israelites and the Gentiles. The power, therefore, of the
devil having been cast out of them, in the sight of the evil spirits who had
taken them captive, their cry in this prophecy is, that they may be saved and
perfected for evermore: "Deliver us, O Lord our God, and gather us from among the
heathen." Not, as the Jews imagine it, fulfilled through Antichrist, but through
our Lord Christ coming in the name of His Father, "Day from day, His
salvation;" of whom it is here said, "0 visit us in Thy salvation! And let all the people
say," the predestined people of the circumcision and of the uncircumcision, a
holy race, an adopted people, "So be it! So be it!"(9)
PSALM CVII. (10)
1. This Psalm commendeth unto us the mercies of God, proved in ourselves,
and is therefore the sweeter to the experienced. And it is a wonder if it can
be pleasing to any one, except to him who has learned in his own case, what he
hears in this Psalm. Yet was it written not for any one or two, but for the
people of God, and set forth that it might know itself therein as in a mirror. Its
title needeth not now to be treated, for it is Halleluia, and again Halleluia.
Which we have a custom of singing at a certain time in our solemnities, after
an old tradition of the Church: nor is it without a sacred meaning that we sing
it on particular days.(11) Halleluia we sing indeed on certain days,(12) but
every day we think it. For if in this word is signified the praise of God, though
not in the mouth of the flesh, yet surely in the mouth of the heart. "His
praise shall ever be in my mouth."(13) But that the title hath Halleluia not once
only but twice, is not peculiar to this Psalm, but the former also hath it so.
And as far as appears from its text, that was sung of the people of Israel, but
this is sung of the universal Church of God, spread through the whole world.
Perchance, it not unfitly hath Halleluia twice, because we cry, Abba, Father.
Since Abba is nothing else but Father, yet not without meaning the Apostle said,
"in whom we cry, Abba, Father;"(14) but because one wall indeed coming to the
Corner Stone crieth Abba, but the other, from the other side crieth Father; viz.,
in that Corner Stone, "who is our Peace, who hath made both one." ...
2. "Confess unto the Lord that He is sweet, because for aye in His mercy"
(ver. 1). This confess ye that He is sweet, if ye have tasted, confess. But he
cannot confess, who hath not chosen to taste, for whence shall he say that
that is sweet, which he knoweth not. But ye if ye have tasted how sweet the Lord
is,(1) "Confess ye to the Lord that He is sweet." If ye have tasted with
eagerness, break forth(2) with confession. "For aye is His mercy," that is, for ever.
For here "for aye," is so put, since also in some other places of Scripture,
for aye, that is, what in Greek is called <greek>eis</greek>
<greek>aiwna</greek>, is understood for ever. For His mercy is not for a time, so as not to be for
ever, since for this purpose His present mercy is over men, that they may live
with the Angels for ever.
3. "Let them say who are redeemed of the Lord, whom He hath redeemed from
the hand of their enemies" (ver. 2). Redeemed indeed it seems was also the
people of Israel from the land of Egypt, from the hand of slavery, from fruitless
labours, from miry works; yet let us see whether those who say these things, are
they who were freed by the Lord from Egypt. It is not so. But who are they?
"Those whom He redeemed." Still one might take it also of them, as redeemed from
the hand of their enemies, that is, of the Egyptians. Let them be expressed
exactly who they are, for whom this Psalm would be sung. "He gathered them from
the lands;" these might still be the lands of Egypt, for there are many lands
even in one province. Let him speak openly. "From the east and the west, from the
north and the sea" (ver. 3). Now then we understand these redeemed, in the
whole circle of the earth. This people of God, freed from a great and broad Egypt,
is led, as through the Red Sea,(3) that in Baptism it may make an end of its
enemies. For by the sacrament as it were of the Red Sea, that is by Baptism
consecrated with the Blood of Christ, the pursuing Egyptians, the sins, are washed
away...."But all these things happened to them in a figure, and were written
for our admonition, on whom the ends of the ages have come."(4) ...
4. "They wandered in the wilderness, in a dry place, they found not the
way of a city to dwell in" (ver. 4). We have heard a wretched wandering; what of
want? "Hungry and thirsty, their soul fainted in them" (ver. 5). But wherefore
did it faint? for what good? For God is not cruel, but He maketh Himself known,
in that it is expedient for us, that He be entreated by us fainting, and that
aiding us He be loved. And therefore after this wandering, and hunger, and
thirst, "And they cried unto the Lord in their trouble, and He delivered them out
of their distress" (ver. 6). And what did He for them, as they were wandering?
"And He led them in the right way" (ver. 7). They found not the way of a city to
dwell in, with hunger and thirst they were vexed and faint, "and He led them
into the right way, that they might go into a city to dwell in." How He helped
their hunger and thirst, He saith not, but even this expect ye: "Let them
confess unto the Lord His mercies, and His wonders towards the children of men" (ver.
8). Tell them, ye that are experienced, to the inexperienced; ye that are
already in the way, already directed towards finding the city, already at last free
from hunger and thirst. "Because He hath satisfied the empty soul, and filled
the hungry soul with good things" (ver. 9).
5. "Them that sit in darkness, and in the shadow of death, fast bound in
beggary and iron" (ver. 10). Whence this, but that thou wast attributing things
to thyself? that thou wast not owning the grace of God? that thou wast
rejecting the counsel of God s concerning thee? For see what He addeth: "Because they
rebelled against the words of the Lord through pride" (ver. 11), not knowing the
righteousness of God, and wishing to establish their own,(6) "and they were
bitter against the counsel of the Most High." "And their heart was brought low in
labour" (ver. 12). And now fight against lust; if God cease to aid thou mayest
strive, thou canst not conquer. And when thou shalt be pressed by thine evil,
thy heart will be brought low in labour, so that now with humbled heart thou
mayest learn to cry out, "O wretched man that I am! who shall deliver me from the
body of this death?"(7) ... Freed, thou wilt confess the mercies of the Lord.
"And they cried unto the Lord when they were troubled, and He delivered them
out of their distresses" (ver. 13). They were freed from the second temptation.
There remains that of weariness and loathing. But first see what He did for them
when freed. "And He led them out of darkness and the shadow of death, and
brake their bonds asunder" (ver. 14). "Let them confess to the Lord His mercies,
and His wonders to the children of men" (ver. 15). Wherefore? what difficulties
hath He overcome? "Because He brake the gates of brass, and snapped the bars of
iron" (ver. 16). "He took them up from the way of their iniquity, for because
of their unrighteousnesses they were brought low" (ver. 17). Because they gave
honour to themselves, not to God, because they were establishing their own
righteousness, not knowing the righteousness of God,(1) they were brought low. They
found that they were helpless without His aid, who were presuming on their own
strength alone.
6. "Their soul abhorred all manner of meat" (ver. 18). Now they suffer
satiety. They are sick of satiety. They are in danger from satiety. Unless
perchance thou thinkest they could be killed with famine, but cannot with satiety. See
what followeth. When he had said, "Their soul abhorred all manner of meat,"
lest thou shouldest think them, as it were, safe of their fulness, and not rather
see that they would die of satiety: "And they came near," he saith, "even unto
the gates of death." What then remaineth? That even when the word of God
delighteth thee, thou account it not to thyself; nor for this be puffed up with any
sort of arrogance, and having an appetite for food, proudly spurn at those who
are in danger from satiety. "And they cried out unto the Lord when they were in
trouble, and He delivered them out of their distresses" (ver. 19). And because
it was a sickness not to be pleased, "He sent His Word, and healed them" (ver.
20). See what evil there is in satiety; see whence He delivers, to whom he
crieth that loathes his food. "He sent His Word, and healed them, and snatched
them," from whence? not from wandering, not from hunger, not from the difficulty
of overcoming sins, but "from their corruption." It is a sort of corruption of
the mind to loathe what is sweet. Therefore also of this benefit, as of the
others before, "Let them confess to the Lord His mercies, and His wonders unto the
sons of men" (ver. 21). "And sacrifice the sacrifice of praise" (ver. 22). For
now that He may be praised, the Lord is sweet, "and let them tell out His works
with gladness." Not with weariness, not with sadness, not with anxiety, not
with loathing, but "with gladness."
7. ... "They who go down on the sea in ships, doing their business on the
mighty waters" (ver. 23); that is, amongst many peoples. For that waters are
often put for peoples, the Apocalypse of John is witness, when on John's asking
what those waters were, it was answered him, they are peoples. They then who do
their business on mighty waters, "they have seen the works of the Lord, and His
wonders in the deep" (ver. 24). For what is deeper than human hearts? hence
often break forth winds; storms of sedition, and dissensions, disturb the ship.
And what is done in them? God, willing that both they who steer, and they who
are conveyed, should cry unto Him, "He spake, and the breath of the storm stood"
(ver. 25). What is, stood? Abode, continued, still disturbeth long tosseth;
rageth, and passeth not away. "For He spake, and the breath of the storm stood."
And what did that breath of the storm? "They go up even to the heavens," in
daring; "They go down even into the deeps" (ver. 26), in fearing. "Their soul
wasted in miseries." "They were disturbed, and moved like a drunken man" (ver. 27).
They who sit at the helm, and they who faithfully love the ship, feel what I
say. Certainly, when they speak, when they read, when they interpret, they appear
wise. Woe for the storm! "and all their wisdom," he saith, "was swallowed up."
Sometimes all human counsels fail; whichever way one turns himself, the waves
roar, the storm rageth, the arms are powerless: where the prow may strike, to
what wave the side may be exposed, whither the stricken ship may be allowed to
drift, from what rocks she must be kept back lest she be lost, is impossible for
her pilots to see. And what is left but that which follows? "And they cried
out unto the Lord when they were troubled, and He delivered them from their
distresses" (ver. 28). "And He commanded the storm, and it stood unto clear air"
(ver. 29), "and the waves of it were still." Hear on this point the voice of a
steersman, one that was in peril, was brought low, was freed. "I would not," he
saith, "have you ignorant, brethren, of our distress, which befell us in Asia,
that "we were pressed above strength, and above measure" (I see all his "wisdom
swallowed up"), "so that we were weary," he saith, "even of life."(2) ...
"And they were glad, because they were still, and He brought them into the
haven of their desire" (ver. 30). "Let His mercies confess unto the Lord, and
His wonders towards the sons of men" (ver. 31). Everywhere, without exception,
let not our merits, not our strength, not our wisdom," confess unto the Lord,"
but, "His mercies." Let Him be loved in every deliverance of ours, who has been
invoked in every distress.
8. "And let them exalt Him in the assembly of the people, and praise Him
in the seat of the elders" (ver. 32). Let them exalt, let them praise, peoples
and elders, merchants and pilots. For what hath He done in this assembly? What
hath He established? Whence hath He rescued it? What hath He granted it? Even as
He resisted the proud, and gave grace to the humble:(3) the proud, that is,
the first people of the Jews, arrogant, and extolling itself on its descent from
Abraham, and because to that nation "were entrusted the oracles of God."(4)
These things did not avail them unto soundness, but unto pride of heart, rather to
swelling than to greatness. What then did God, resisting the proud, but giving
grace to the humble; cutting off the natural branches for their pride;
grafting in the wild olive for its humility?
"He made the rivers a wilderness" (ver. 33). Waters did run there,
prophecies were in course. Seek now a prophet among the Jews; thou findest none. For
"He made the outgoings of waters to be thirst." Let them say, "Now there is no
prophet more, and He will not know us any more."(1) "A fruitful land to be
saltpools" (ver. 34). Thou seekest there the faith of Christ, thou findest not: thou
seekest a prophet, thou findest not: thou seekest a sacrifice, thou findest
not: thou seekest a temple, thou findest none. Wherefore this? "From the
wickedness of them that dwell therein." Behold how He resisteth the proud: hear how He
giveth grace to the humble. "He made the wilderness to be a standing water,
and the dry ground to be outgoings of waters" (ver. 35). "And He caused the
hungry to dwell there" (ver. 36). Because to Him it was said, "Thou art a Priest for
ever, after the order of Melchizedec."(2) For thou seekest a sacrifice among
the Jews; thou hast none after the order of Aaron. Thou seekest it after the
order of Melchizedec; thou findest it not among them, but through the whole world
it is celebrated in the Church. "From the rising of the sun to the setting
thereof the name of the Lord is praised."(3) ... "And they sowed fields, and
planted vineyards, and gat fruit of corn" (ver. 37): at which that workman rejoiceth,
who saith, "Not because I desire a gift, but I seek fruit."(4) "And He
blessed them, and they were multiplied exceedingly, and their cattle were not
diminished" (ver. 38). This standeth. For "the foundation of God standeth sure;
because the Lord knoweth them that are His."(5) They are called "beasts of burden,"
and "cattle," that walk simply in the Church, yet are useful; not much learned,
but full of faith. Therefore, whether spiritual or carnal, "He blessed them."
9. "And they became few, and were vexed" (ver. 39). Whence this? From
athwart? Nay, from within. For that they should "become few," "They went out from
us, but they were not of us."(6) But therefore he speaketh as of these, of whom
he spake before, that they may be discerned with understanding; because he
speaketh as if of the same, because of the sacraments they have in common. For they
belong to the people of God, though not by the virtue, yet surely by the
appearance of piety: for concerning them we have heard the Apostle, "In the last
times there shall come grievous times, for there shall be men lovers of
themselves."(7) The first evil is, "lovers of themselves;" that is, as being pleased with
themselves. Would that they were not pleasing to themselves, and were pleasing
to God: would that they would cry out in their difficulties, and be freed from
their distresses. But while they presumed greatly on themselves, "they were
made few." It is manifest, brethren: all who separate themselves from unity
become few. For they are many; but in unity, while they are not parted from unity.
For when the multitude of unity hath begun no more to belong to them, in heresy
and schism, they are few. "And they were vexed, from distress of miseries and
grief." "Contempt was poured on princes" (ver. 40). For they were rejected by
the Church of God, and the more because they wished to be princes, therefore they
were despised, and became salt that had lost its savour, cast out abroad, so
that it is trodden under foot of men.(8) "And He led them astray in the pathless
place, and not in a way." Those above in the way, those directed to a city,
and finally led thither, not led astray; but these, where there was no way, led
astray. What is, "Led them astray"? God "gave them up to their own hearts'
lusts."(9) For "led astray" means this, gave them up to themselves. For if thou
enquire closely, it is they that lead themselves astray. ... "And He helped the
poor out of beggary" (yet. 41). What meaneth this, brethren? Princes are despised,
and the poor helped. The proud are cast aside, and the humble provided for.
... "And made him households like sheep." Thou understandest one poor man and one
beggar of him concerning whom he said, "He hath helped the poor out of
misery:" this poor man is now many households, this poor man is many nations; many
Churches are one Church, one nation, one household, one sheep. These are great
mysteries, great types, how profound, how full of hidden meanings; how sweetly
discovered, since long hidden. Therefore, "the righteous will consider this, and
rejoice: and the mouth of all wickedness shall be stopped" (ver. 42). That
wickedness that doth prate against unity, and compelleth truth to be made manifest,
shall be convicted, and have its mouth stopped.
10. "Who is wise? and he will consider these things; and will understand
the mercies of the Lord" (ver. 43). ...Not his own deservings, not his own
strength, not his own power; but "the mercies of the Lord;" who, when he was
wandering and in want, led him back to the path, and fed him; who, when he was
struggling against the difficulties of his sins, and bound down with the fetters of
habit, released and freed him; who, when he loathed the Word of God, and was
almost dying with a kind of weariness, restored him by sending him the medicine of
His Word; who, when he was endangered among the risks of shipwreck and storm,
stilled the sea, and brought him into port; who, finally, placed him in that
people, where He giveth grace to the humble; not in that where he resisteth the
proud; and hath made him His own, that remaining within he may be multiplied, not
that going out he may be minished. The righteous see this, and rejoice. "The
mouth," therefore, "of all wickedness shall be stopped."
PSALM CVIII. (1)
1. I have not thought that the CVIIIth Psalm required an exposition; since
I have already expounded it in the LVIIth Psalm,(2) and in the LXth, of the
last divisions of which this Psalm consisteth. For the last part of the LVIIth is
the first of this, as far as the verse, "Thy glory is above all the earth."
Henceforth to the end, is the last part of the LXth: as the last part of the
CXXXVth is the same as that of the CXVth,(3) from the verse, "The images of the
heathen are but gold and silver: " as the XIVth(4) and LIIId,(5) with a few
alterations in the middle, have everything the same from the beginning to the end.
Whatever slight differences therefore occur in this CVIIIth Psalm, compared
with those two, of parts of which it is composed, are easy to understand; just as
we find in the LVIth,(6) "I will sing and give praise; awake, O my glory:"
here," I will sing and give praise, with my glory."(7) Awake, is said there, that
he may sing and give praise therewith. Also, there, "Thy mercy is great" (or, as
some translate, "is lifted up") "unto the heavens;"(8) but here, "Thy mercy is
great above the heavens."(9) For it is great unto the heavens, that it may be
great in the heavens; and this is what he wished to express by "above the
heavens." Also in the LXth, "I will rejoice, I will divide Shechem:"(10) here "I
will be exalted, and will divide Shechem." (11) Where is shown what is signified
in the division of Shechem, which it was prophesied should happen after the
Lord's exaltation, and that this joy doth refer to that exaltation; so that He
rejoiceth, because He is exalted. Whence he elsewhere saith, "Thou hast turned my
heaviness into joy; Thou hast put off my sackcloth and girded me with
gladness."(12) Also there "Ephraim, the strength of my head:"(13) but here, "Ephraim the
taking up of my head."(14) But strength cometh from taking up, that is, He
maketh men strong by taking up, causing fruit in us; for the interpretation of
Ephraim is, bearing fruit. But "taking up" may be understood of us, when we take up
Christ; or of Christ, when He, who is Head of the Church, taketh us up. And
the words, "them that trouble us," in the former Psalm,(15) are the same with
"our enemies," in this.(16)
2. We are taught by this Psalm, that those titles which seem to refer to
history are most rightly understood prophetically, according to the object of
the composition of the Psalms. ... And yet this Psalm is composed of the latter
portions of two,(17) whose titles are different. Where it is signified that each
concur in a common object, not in the surface of the history, but in the depth
of prophecy, the objects of both being united in this one, the title of which
is, "A Song or Psalm of David :"(18) resembling neither of the former titles,
otherwise than in the word David. Since, "in many places, and in diverse
manners," as the Epistle to the Hebrews saith, "God spoke in former times to the
fathers through the Prophets;"(19) yet He spoke of Him whom He sent afterwards, that
the words of the Prophets might be fulfilled: for "all the promises of God in
Him are yea."(20)
PSALM CIX. (21)
1. Every one who faithfully readeth the Acts of the Apostles,
acknowledgeth that this Psalm containeth a prophecy of Christ; for it evidently appeareth
that what is here written, "let his days be few, and let another take his
office," is prophesied of Judas, the betrayer of Christ. ... For as some things are
said which seem peculiarly to apply to the Apostle Peter, and yet are not clear
in their meaning, unless when referred to the Church, whom he is acknowledged
to have figuratively represented, on account of the primacy(22) which he bore
among the Disciples; as it is written, "I will give unto thee the keys of the
kingdom of heaven,"(23) and other passages of the like purport: so Judas doth
represent those Jews who were enemies of Christ, who both then hated Christ, and
now, in their line of succession, this species of wickedness continuing, hate
Him. Of these men, and of this people, not only may what we read more openly
discovered in this Psalm be conveniently understood, but also those things which are
more expressly stated concerning Judas himself.
2. The Psalm, then, beginneth thus: "O God, be not silent as to my praise;
for the mouth of the ungodly, yea, the mouth of the deceitful is opened upon
me" (ver. 1). Whence it appeareth, both that the blame, which the ungodly and
the deceitful is not silent of, is false, and that the praise, which God is not
silent of, is true. "For God is true, but every man a liar;"(1) for no man is
true, except him in whom God speaketh. But the highest praise is that of the
only-begotten Son of God, in which He is proclaimed even that which He is, the
only-begotten Son of God. But this did not appear, but, when His weakness appeared,
lay hid, when the mouth of the ungodly and deceitful was opened upon Him; and
for this reason his mouth was opened, because His virtue was concealed: and he
saith, "the mouth of the deceitful was opened," because the hatred which was
covered by deceit burst out into language.
3. "They have spoken against me with false tongues" (ver. 2): then chiefly
when they praised him as a "good Master" with insidious adulation. Whence it
is elsewhere said: "and they that praised me, are sworn together against me."(2)
Next, because they burst into cries, "Crucify Him, crucify Him;"(3) he hath
added, "They compassed me about also with words of hatred." They who with a
treacherous tongue spoke words seemingly of love, and not of hatred, "against me,"
since they did this insidiously; afterwards "compassed me about with words" not
of false and deceitful love, but of open "hatred, and fought against me without
a cause." For as the pious love Christ for nought, so do the wicked hate Him
for nought; for as truth is earnestly sought by the best men on its own account,
without any advantage, external to itself, in view, so is wickedness sought by
the worst men. Whence among secular authors it is said of a very bad man, "he
was wicked and cruel for no object."(4)
4. "In place," saith he, "of loving me, they detracted from me" (ver. 3).
There are six different acts of this class, which may, when mentioned, very
easily be borne in mind;(1) to return good for evil,(2) not to return evil for
evil;(3) to return good for good,(4) to return evil for evil;(5) not to return
good for good,(6) to return evil for good. The two first of these belong to the
good, and the first of these two is the better; the two last belong to the
wicked, and the latter of the two is the worse; the two middle to a sort of middle
class of persons, but the first of these borders upon the good, the latter on the
bad. We should remark these things in the holy Scriptures. Our Lord Himself
returneth good for evil, who "justifieth the ungodly;"(5) and who, when hanging
upon the Cross, said, "Father, forgive them; for they know not what they do."(6)
...
5. But after he had said, "in place of loving me, they detracted from me;
"what doth he add? "But I gave myself unto prayer." He said not indeed what he
prayed, but what can we better understand than for them themselves? For they
were detracting greatly from Him whom they crucified, when they ridiculed Him as
if He were a man, whom in their opinion they had conquered; from which Cross He
said, "Father, forgive them, for they know not what they do;" so that while
they in the depth of their malignity were rendering evil for good, He in the
height of His goodness was rendering good for evil. ... The divine words then teach
us by our Lord's example, that when we feel others ungrateful to us, not only
in that they do not repay us with good, but even return evil for good, we
should pray; He indeed for others who were raging against Him, or in sorrow, or
endangered in faith; but we for ourselves in the first place, that we may by the
mercy and aid of God conquer our own mind, by which we are borne on to the desire
of revenge, when any detraction is made from us, either in our presence or our
absence. ...
6. He addeth, "Thus have they rewarded me evil for good" (ver. 4). And as
if we asked, what evil? for what good? "And hatred," he saith, "for my good
will." This is the sum total of their great guilt. For how could the persecutors
injure Him who died of His own free-will, and not by compulsion? But this very
hatred is the greatest crime of the persecutor, although it be the willing
atonement of the sufferer. And he hath sufficiently explained the sense of the above
words, "In place of loving me," since they owed love not as a general duty
only, but in return for His love: in that he hath here added, "for my good will."
This love He mentioneth in the Gospel, when He saith, "How often would I have
gathered thy children together, and thou wouldest not!"(7)
7. He then beginneth to prophesy what they should receive for this very
impiety; detailing their lot in such a manner, as if he wished its realization
from a desire of revenge. Some not understanding this mode of predicting the
future, under the appearance of wishing evil, suppose hatred to be returned for
hatred, and an evil will for an evil will, since in truth it belongeth to few to
distinguish, in what way the punishment of the wicked pleaseth the accuser, who
longeth to satiate his enmity; and in how widely different a way it pleaseth
the judge, who with a righteous mind punisheth sins. For the former returneth
evil for evil: but the judge when he punisheth doth not return evil for evil,
since he returneth justice to the unjust; and what is just, is surely good. He
therefore punisheth not from delight in another's misery, which is evil for evil:
but from love of justice, which is good for evil. ...
8. "Set thou an ungodly man to be ruler over him; and let Satan stand at
his right hand" (ver. 5). Though the complaint had been before concerning many,
the Psalm is now speaking of one. ... Since therefore he is here speaking of
the traitor Judas, who, according to the Scripture in the Acts of the Apostles,
was to be punished with the penalty due to him,(1) what meaneth, "set thou an
ungodly man over him," save him whom in the next verse he mentioneth by name,
when he saith, "and let Satan stand at his right hand "? He therefore who refused
to be subject unto Christ, deserved this, that he should have the devil set
over him, that is, that he should be subject unto the devil. ... For this reason
also it is said of those who, preferring the pleasures of this world to God,
styled the people blessed who have such and such things, "their right hand is a
right hand of iniquity."(2) ...
9. "When sentence is given upon him, let him be condemned, and let his
prayer be turned into sin" (ver. 6). For prayer is not righteous except through
Christ, whom he sold in his atrocious sin: but the prayer which is not made
through Christ, not only cannot blot out sin, but is itself turned into sin. But it
may be inquired on what occasion Judas could have so prayed, that his prayer
was turned into sin. I suppose that before he betrayed the Lord, while he was
thinking of betraying Him; for he could no longer pray through Christ. For after
he betrayed Him, and repented of it, if he prayed through Christ, he would ask
for pardon; if he asked for pardon, he would have hope; if he had hope, he would
hope for mercy; if he hoped for mercy, he would not have hanged himself in
despair. ...
10. "Let his days be few" (ver. 7). By "his days," he meant the days of
his apostleship, which were few; since before the Passion of our Lord, they were
ended by his crime and death. And as if it were asked, What then shall become
of that most sacred number twelve, within which our Lord willed, not without a
meaning, to limit His twelve first Apostles? he at once addeth, "and let another
take his office." As much as to say, let both himself be punished according to
his desert, and let his number be filled up.
11. "Let his children be fatherless, and his wife a widow" (ver. 8). After
his death, both his children were fatherless, and his wife a widow. "Let his
children be vagabonds, and be carried away, and beg their bread" (ver. 9). By
"vagabonds" he meaneth, uncertain whither to go, destitute of all help. "Let them
be driven from their habitations." He here explaineth what he had said above,
"Let them be carried away." How all this happened to his wife and children, the
following verses explain.
12. "Let the extortioner search out all his substance, and let the
strangers spoil his labour" (ver. 10). "Let there be no man to help him" (ver. 11):
that is, to guard his posterity; wherefore followeth, "nor to have compassion on
his fatherless children"
13. But as even orphans may, without one to help them, and without a
guardian, nevertheless increase amid trouble and want, and preserve their race by
descent; he next saith, "Let his posterity be destroyed; and in the next
generation let his name be clean put out" (ver. 12): that is, let what hath been
generated by him generate no more, and quickly pass away.
14. But what is it that he next addeth? "Let the wickedness of his fathers
be had in remembrance in the sight of the Lord, and let not the sin of his
mother be done away" (ver. 13). Is it to be understood, that even the sins of his
fathers shall be visited upon him? For upon him they are not visited, who hath
been changed in Christ, and hath ceased to be the child of the wicked, by not
having imitated their conduct.(3) ... And to these words, "I will visit the sins
of the fathers upon the children,"(4) is added, "who hate Me;" that is, hate
Me as their fathers hated Me: so that as the effect of imitating the good is
that even their own sins are blotted out, so the imitation of the wicked causeth
men to suffer not their own deservings only, but those also of those whom they
have imitated. ...
15. "Let them alway be against s the Lord" (ver. 14). "Against the Lord,"
meaneth in the Lord's sight: for other translators have rendered this line,
"let them be always in the sight of the Lord;" while others have rendered it, "let
them be before the Lord alway;" as it is elsewhere said, "Thou hast set our
misdeeds in Thy sight."(6) By "alway," he meaneth that this great crime should be
without pardon, both here, and in a future life. "Let the memorial of them
perish from off the earth:" that is, of his father and of his mother. By memorial
of them, he meaneth, that which is preserved by successive generations: this he
prophesied should perish from the earth, because both Judas himself, and his
sons, who were the memorial of his father and mother, without any succeeding
offspring, as it is said above, were consumed in the short space of one
generation.(7) ...
16. "And that, because he remembered not to act mercifully" (ver. 15);
either Judas, or the people itself. But "remembered not" is better understood of
the people: for if they slew Christ, they might well remember the deed in
penitence, and act mercifully towards His members, whom they most perseveringly
persecuted. For this reason he saith, "but persecuted the poor man and the beggar"
(ver. 16). It may indeed be understood of Judas; for the Lord did not disdain to
become poor, when He was rich, that we might be enriched by His poverty.(1)
But how shall I understand the word "beggar," save perhaps because He said to the
Samaritan woman, "Give me to drink,"(2) and on the Cross He said, "I
thirst."(3) But as to what followeth, I do not see how it can be understood of our Head
Himself, that is, the Saviour of His own body, whom Judas persecuted. For after
saying, "He persecuted the poor man and the beggar:" he addeth, "and to slay,"
that is, "that he might slay Him," for some have so rendered it," Him that was
pricked at the heart." This expression is not commonly used except of the
stings of past sins in the sorrows of penitence; as it is said of those who, when
they had heard the Apostles after our Lord's ascension, were "pricked in heart,"
even they who had slain the Lord. ...
17. The Psalm then continueth: "His delight was in cursing, and it shall
happen to him" (ver. 17). Although Judas loved cursing, both in stealing from
the money bag, and selling and betraying the Lord: nevertheless, that people more
openly loved cursing, when they said, "His blood be on us, and on our
children."(4) "He loved not blessing, therefore it shall be far from him." Such was
Judas indeed, since he loved not Christ, in whom is everlasting blessing; but the
Jewish people still more decidedly refused blessing, unto whom he who had been
enlightened by the Lord said, "Will ye also be His disciples?"(5) "He clothed
himself with cursing, like as with a raiment:" either Judas, or that people.
"And it came into his bowels like water."(6) Both without, then, and within;
without, like a garment; within, like water: since he hath come before the
judgment-seat of Him "who hath power to destroy both body and soul in hell;"(7) the body
without, the soul within. "And like oil into his bones." He showeth that he
worketh evil with delight, and storeth up cursing for himself, that is,
everlasting punishment; for blessing is eternal life. For at present evil deeds are his
delight, flowing like water into his bowels, like oil into his bones; but it is
styled cursing, because God hath appointed torments for such men.
18. "Let it be unto him as the cloak which covereth him" (ver. 18). Since
he hath before spoken of the cloak, why doth he repeat it? When he said, "He
clothed himself with cursing as with a raiment;" doth the raiment with which he
is "covered" differ from that with which he is "clothed"? For every man is
clothed with his tunic, covered with his cloak; and what is this, save boasting in
iniquity, even in the sight of men? "and as the girdle," he saith, "that he is
alway girded withal." Men are girded chiefly that they may be better fit for
toil, that they may not be hindered by the folds of their dress. He therefore
girdeth himself with curses, who designeth an evil which he hath carefully
contrived, not on a sudden impulse, and who learneth in such a manner to do evil, that
he is always ready to commit it.
19. "This is the work of them that slander me before the Lord" (ver. 19).
He said not, "their reward," but, "their work:" for it is clear that by the
clothing, covering, water, oil, and girdle, he was describing the very works by
which eternal curses are procured. It is not then one Judas, but many, of whom it
is said, "This is the work of them that slander me before the Lord." Although
indeed the plural number might have been put for the singular; even as, when
Herod died, it was said by the Angel, "They are dead which sought the young
Child's life."(8) But who slander Christ more before the Lord, than they who slander
the very words of the Lord, by declaring that it is not He whom the Law of the
Lord and His Prophets announced beforehand? "And of those that speak evil
against my soul:" by denying that He, when He had willed, could have arisen: though
He saith, "I have power to lay down My life, and I have power to take it
again."(9)
20. "But work Thou with me, O Lord God" (ver. 20). Some have thought
"mercifully" should be understood, some have actually added it; but the best copies
have the words thus: "But work Thou with me, O Lord God, for Thy Name's sake."
Whence a higher sense should not be passed over, supposing the Son to have thus
addressed the Father, "Deal Thou with Me," since the works of the Father and
of the Son are the same. Where although we understand mercy,--for these words
follow, "for sweet is Thy mercy,"--because he said not," In me," or, "over me;"
or anything of this sort: but, "work Thou with Me;" we rightly understand that
the Father and Son together work mercifully towards the vessels of mercy.(10)
"Work with me,"(11) may also be understood to mean, help me. We use this
expression in our daily language, when we are speaking of anything which is in our
favour; "It works with us." For the Father aideth the Son, as far as the Deity
aideth Man, on account of His having assumed the "form of a servant," to which Man,
God, and to which "Form of a servant," the Lord too is Father. For in the
"form of God," the Son needeth not aid, for He is equally all-powerful with the
Father, on which account He also is the helper of men. ... And because when he had
said, "Work Thou with me," he added, "for Thy Name's sake," he hath commended
grace. For without previous deserving works, human nature was raised to such a
height, that the whole in one, the Word and Flesh, that is, God and Man, was
styled the Only-begotten Son of God. And this was done that that which had been
lost might be sought by Him who had created it, through that which had not been
lost; whence the following words, "For Thy mercy is sweet."
21. "O deliver me, for I am needy and poor" (ver. 21). Need and poverty is
that weakness, through which He was crucified.(1) "And my heart is disturbed
within me." This alludeth to those words which He spoke when His Passion was
drawing near, "My soul is exceeding sorrowful, even unto death."(2)
22. "I go hence like a shadow that declineth" (ver. 22). By this he
signified death itself. For as night comes of the shadow's declining, so death comes
of mortal flesh. "And am driven away as the locusts." This I think would be
more suitably understood of His members, that is, of His faithful disciples. That
he might make it much plainer, he preferred writing "locusts" in the plural
number: although many may be understood where the singular number is used, as in
that passage, "He spake, and the locust came;"(3) but it would have been more
obscure. His disciples, then, were driven away, that is, were put to flight by
persecutors, either the multitude of whom He wished to be signified by the word
locusts, or their passing from one place to another.
23. "My knees are weak through fasting" (ver. 23). We read, that our Lord
Christ underwent a fast of forty days:(4) but had fasting so great power over
Him, that His knees were weakened? Or is this more suitably understood of His
members, that is, of His saints? "And my flesh is changed because of the oil;"(5)
because of spiritual grace, Whence Christ was so called from the Greek word,
chrisma, which signifies unction. But the flesh was changed through the oil, not
for the worse, but for the better, that is, rising from the dishonour of
death to the glory of immortality. ...His flesh was not yet changed. But whether
the Holy Spirit be represented by water through the notion of ablution or
irrigation, or by oil through that of exultation and the inflaming of charity; It doth
not differ from Itself, because Its types are different. For there is a great
difference between the lion and the lamb, and yet Christ is represented by
both. ...
24. "I became also a reproach unto them" (ver. 24): through the death of
the Cross. "For Christ hath redeemed us from the curse of the law, being made a
curse for us."(6) "They looked upon Me, and shaked their heads." Because they
beheld His crucifixion, without beholding His resurrection: they saw when His
knees were weakened, they saw not when His flesh was changed.
25. "Help me, O Lord my God: O save me according to Thy mercy" (ver. 25).
This may be referred to the whole, both to the Head and to the body: to the
Head, owing to His having taken the form of a servant; to the body, on account of
the servants themselves. For He might even in them have said unto God, "Help
Me:" and, "O save Me:" as in them He said unto Paul, "Why persecutest thou
Me"?(7) The following words, "according to Thy mercy," describe grace given
gratuitously, not according to the merit of works.
26. "And let them know how that this is Thy Hand, and that Thou, Lord,
hast made it" (ver. 26). He said, "Let them know," of those for whom He even
prayed while they were raging; for even those who afterwards believed in Him were
among the crowd who shook their heads in mockery of Him. But let those who
ascribe unto God the shape of the human body, learn in what sense God hath a hand.
Let us therefore understand, that the Hand of God meaneth Christ: whence it is
elsewhere said, "Unto whom is the arm of the Lord revealed?"(8)
27. "Though they curse, yet bless Thou" (ver. 27). Vain therefore and
false is the cursing of the sons of men, that have pleasure in vanity, and seek a
lie;(9) but when God blesseth, He doth what He saith. "Let them be confounded
that rise up against me." For their imagining that they have some power against
Me, is the reason that they rise up against Me; but when I shall have been
exalted above the heavens, and My glory shall have commenced spreading over the
whole earth, they shall be confounded. "But Thy servant shall rejoice:" either on
the right hand of the Father, or in His members when they rejoice, both in hope
among temptations, and after temptations for evermore.
28. "Let my slanderers be clothed with shame" (ver. 28): that is, let it
shame them to have slandered me. But this may also be understood as a blessing,
in that they are amended. "And let them cover themselves with their own
confusion, as with a double cloak;" for diplois is a double cloak; that is, let them
be confounded both within and without: both before God and before men.
29. "As for me, I will confess greatly(1) unto the Lord with my mouth"
(ver. 29). ... Is He said to "praise among the multitude" because He is with His
Church here even unto the end of the world;(2) so that we may understand by
"among the multitude," that He is honoured by this very multitude? For he is said
to be in the midst, unto whom the chief honour is paid. But if the heart is, as
it were, that which is mid-most of a man, no better construction can be put on
this passage than this, I will praise Him in the hearts of many. For Christ
dwelleth through faith in our hearts;(3) and therefore he saith, "with my mouth,"
that is, with the mouth of my body, which is the Church.
30. "For He stood at the right hand of the poor" (ver. 30). It was said of
Judas, "Let Satan stand at his right hand;" since he chose to increase his
riches by selling Christ; but here the Lord stood at the right hand of the poor,
that the Lord Himself might be the poor man's riches. "He stood at the right
hand of the poor," not to multiply the years of a life that one day must end, nor
to increase his stores, nor to render him strong in the strength of the body,
or secure for a time; "but," he saith, "to save my soul from the persecutors."
Now the soul is rendered safe from the persecutors, if we do not consent to them
unto evil; but there is no such consent to them when the Lord standeth at the
right hand of the poor, that he may not give way through his very poverty, that
is, weakness. This aid was given to the Body of Christ in the case of all the
holy Martyrs.
PSALM CX. (4)
1. ... This Psalm is one of those promises, surely and openly prophesying
our Lord and Saviour Jesus Christ; so that we are utterly unable to doubt that
Christ is announced in this Psalm, since we are now Christians, and believe the
Gospel. For when our Lord and Saviour Jesus Christ asked of the Jews, whose
Son they alleged Christ to be, and they had replied, "the Son of David;" He at
once replied to their answer, "How then doth David in spirit call Him Lord,
saying, The Lord said unto My Lord?" etc. "If then," He asked, "David in the spirit
call Him Lord, how is He his son?"(5) With this verse this Psalm beginneth.
2. "The Lord said unto my Lord, Sit Thou on My right hand, until I make
Thine enemies Thy footstool" (ver. 1). We ought, therefore, thoroughly to
consider this question proposed to the Jews by the Lord, in the very commencement of
the Psalm. For if what the .Jews answered be asked of us, whether we confess or
deny it; God forbid that we should deny it. it be said to us, Is Christ the Son
of David, or not? if we reply, No, we contradict the Gospel for the Gospel of
St. Matthew thus beginneth, "The book of the generation of Jesus Christ, the
Son of David."(6) The Evangelist declareth, that he is writing the book of the
generation of Jesus Christ, the Son of David. The Jews, then, when questioned by
Christ, whose Son they believed Christ to be, rightly answered, the Son of
David. The Gospel agreeth with their answer. Not only the suspicion of the Jews,
but the faith of Christians, doth declare this. ... "If then David in the spirit
called Him Lord, how is He his son?" The Jews were silent at this question:
they found no further reply: yet they did not seek Him as the Lord, for they did
not acknowledge Him to be Himself that Son of David. But let us, brethren, both
believe and declare: for, "with the heart we believe unto righteousness: but
with the mouth confession is made unto salvation; "(7) let us believe, I say, and
let us declare both the Son of David, and the Lord of David. Let us not be
ashamed of the Son of David, lest we find the Lord of David angry with us.
3. ... We know that Christ sitteth at the right hand of the Father, since
His resurrection from the dead, and ascent into heaven. It is already done: we
saw not it, but we have believed it: we have read it in the Scripture, have
heard it preached, and hold it by faith. So that by the very circumstance that
Christ was David's Son, He became His Lord also. For That which was born of the
seed of David was so honoured, that It was also the Lord of David. Thou wonderest
at this, as if the same did not happen in human affairs. For if it should
happen, that the son of any private person be made a king, will he not be his
father's lord? What is yet more wonderful may happen, not only that the son of a
private person, by being made a king, may become his father's lord; but that the
son of a layman, by being made a Bishop, may become his father's father. So that
in this very circumstance, that Christ took upon Him the flesh, that He died
in the flesh, that He rose again in the same flesh, that in the same He ascended
into Heaven, and sitteth on the right hand of His Father, in this same flesh
so honoured, so brightened, so changed into a heavenly garb, He is both David's
Son, and David's Lord. ...
4. Christ, therefore, sitteth at the right hand of God, the Son is on the
right hand of the Father, hidden from us. Let us believe. Two things are here
said: that God said, "Sit Thou on My right hand;" and added, "until I make Thy
enemies Thy footstool;" that is, beneath Thy feet. Thou dost not see Christ
sitting at the right hand of the Father: yet thou canst see this, how His enemies
are made His footstool. While the latter is fulfilled openly, believe the former
to be fulfilled secretly. What enemies are made His footstool? Those to whom
imagining vain things it is said, "Why do the heathen so furiously rage
together: and why do the people imagine a vain thing?" etc.(1) ... He therefore sitteth
at the right hand of God, till His enemies be placed beneath His feet. This is
going on, this is taking place: although it is accomplished by degrees, it is
going on without end. For though the heathen rage, will they, taking counsel
together against Christ, prevent the fulfilment of these words: "I will give thee
the heathen for thine inheritance, and the utmost parts of the earth for thy
possession"? ... "Their memorial is perished with a cry;" but, "The Lord shall
endure for ever:"(2) as another Psalm, but not another Spirit, saith.
5. And what followeth? "The Lord shall send the rod of Thy power out of
Sion" (ver. 2). It appeareth, brethren, it most clearly appeareth, that the
Prophet is not speaking of that kingdom of Christ, in which He reigneth for ever
with His Father, Ruler of the things which are made through Him: for when doth not
God the Word reign, who is in the beginning with God?(3) For it is said," Now
unto the King eternal, immortal, invisible, the only wise God, be honour and
glory for ever and ever."(4) To what eternal King? To one invisible,
incorruptible. For in this, that Christ is with the Father, invisible and incorruptible,
because He is His Word, and His Power, and His Wisdom, and God with God, through
whom all things were made; He is "King eternal;" but, nevertheless, that reign
of temporal government, by which, through the mediation of His flesh, He called
us into eternity, beginneth with Christians; but of His reign there shall be
no end. His enemies therefore are made His footstool, while He is sitting on the
right hand of His Father, as it is written; this is now going on, this will go
on unto the end. ...
6. When therefore He hath sent the rod of His power out of Sion: what
shall happen? "Be Thou ruler, even in the midst among Thine enemies." First, "Be
Thou ruler in the midst of Thine enemies:" in the midst of the raging heathen.
For shall He rule "in the midst of His enemies" at a later season, when the
Saints have received their reward, and the ungodly their condemnation? And what
wonder if He shall then rule, when the righteous reign with Him for ever, and the
ungodly burn with eternal punishments? What wonder, if He shall then? Now "in
the midst of Thine enemies," now in this transition of ages, in this propagation
and succession of human mortality, now while the torrent of time is gliding by,
unto this is the rod of Thy power sent out of Sion, "that Thou mayest be Ruler
in the midst of Thine enemies." Rule Thou, rule among Pagans, Jews, heretics,
false brethren. Rule Thou, rule, O Son of David, Lord of David, rule in the
midst of Pagans, Jews, heretics, false brethren. "Be Thou Ruler in the midst of
Thine enemies." We understand not this verse aright, if we do not see that it is
already going on. ...
7. "With Thee the beginning on the day of Thy power" (ver. 3). What is
this day of His power, when is there beginning with Him, or what beginning, or in
what sense is there beginning with Him, since He is the Beginning? ...
8. What meaneth, "With Thee is the beginning"? Suppose anything you please
as the beginning. Of Christ Himself, it would rather have been said, Thou art
the Beginning, than, With Thee is the beginning. For He answered to those who
asked Him, "Who art Thou?" and said, "Even the same that I said unto you, the
Beginning;"(5) since His Father also is the Beginning, of whom is the
only-begotten Son, in which Beginning was the Word, for the Word was with God. What then,
if both the Father and the Son are the beginning, are there two beginnings? God
forbid! For as the Father is God, and the Son is God, but the Father and the
Son are not two Gods, but one God: so is the Father Beginning and the Son
Beginning, but the Father and the Son are not two, but one Beginning. "With Thee is
the beginning." Then it shall appear in what sense the beginning is with Thee.
Not that the beginning is not with Thee here also. For hast Thou not also said,
"Behold, ye shall be scattered, every man to his own, and shall leave Me alone;
but I am not alone, because the Father is with Me"?(1) Here therefore also,
the beginning is with Thee. For Thou hast said elsewhere also, "But the Father
that dwelleth in Me, He doeth His works."(2) "With Thee is the beginning:" nor
was the Father ever separated from Thee. But when the Beginning shall appear to
be with Thee, then shall it be manifest unto all who are made like Thee; since
they shall see Thee as Thou art;(3) for Philip saw Thee here, and sought the
Father.(4) Then therefore shall be seen what now is believed: then shall "the
beginning be with Thee" in the sight of the righteous, in the sight of saints; the
ungodly being removed, that they may not see the brightness of the Lord. ...
9. Explain of what power thou speakest. Because here also, as is said, His
power is mentioned, when the rod of His power is sent forth out of Sion, that
He may be Ruler in the midst of His enemies. Of what power speakest thou, "In
the splendour of the saints"? "In the splendour," he saith, "of the saints." He
speaketh of that power when the saints shall be in splendour; not when still
carrying about their earthly flesh, and groaning in a mortal and corruptible
body. ...
10. But this is put off, this will be granted afterwards: what is there
now? "From the womb I have begotten Thee, before the morning star." What is here?
If God hath a Son, hath He also a womb? Like fleshly bodies, He hath not; for
He hath not a bosom either; yet it is said, "He who is in the bosom of the
Father, hath declared Him."(5) But that which is the womb, is the bosom also: both
bosom and womb are put for a secret place. What meaneth, "from the womb"? From
what is secret, from what is hidden; from Myself, from My substance; this is
the meaning of "from the womb;" for, "Who shall declare His generation?" (6) Let
us then understand the Father saying unto the Son, "From My womb before the
morning star have I brought Thee forth." What then meaneth, "before the morning
star"? The morning star is put for the stars, as if the Scripture signified the
whole from a part, and from one conspicuous star all the stars. But how were
those stars created? "That they may be for signs, and for seasons, and for days,
and years."(7) ... This expression also, "before the morning star," is used both
figuratively and literally, and was thus fulfilled. For the Lord was born at
night from the womb of the Virgin Mary; the testimony of the shepherds doth
assert this, who were "keeping watch over their flock."(8) So David: O Thou, my
Lord, who sittest at the right hand of my Lord, whence art Thou my Son, except
because, "From the womb before the morning star I have begotten Thee"?
11. And unto what art Thou born? "The Lord hath sworn, and will not
repent: Thou art a Priest for ever after the order of Melchizedec" (ver. 4). For unto
this wast Thou born from the womb before the morning star, that Thou mightest
be a Priest for ever after the order of Melchizedec. For in that character in
which He was born of the Father, God with God, coeternal with Him who begot Him,
He is not a Priest; but He is a Priest on account of the flesh which He
assumed, on account of the victim which He was to offer for us received from us. "The
Lord," then, "hath sworn." What then meaneth, the Lord hath sworn? Doth the
Lord, who forbiddeth men to swear? Himself swear? Or doth He possibly forbid man
to swear chiefly on this account, that he may not fall into perjury, and for
this reason the Lord may swear, since He cannot be forsworn. For man, who,
through a habit of swearing, may slip into perjury, is rightly forbidden to swear:
for he will be farther from perjury in proportion as he is far from swearing. For
the man who sweareth, may swear truly or falsely: but he who sweareth not,
cannot swear falsely; for he sweareth not at all. Why then should not the Lord
swear, since the Lord's oath is the seal of the promise? Let Him swear by all
means. What then dost thou, when thou swearest? Thou callest God to witness: this
is to swear, to call God to witness; and for this reason there must be anxiety,
that thou mayest not call God to witness anything false. If therefore thou by
an oath dost call God to witness, why then should not God also call Himself to
witness with an oath? "I live, saith the Lord," this is the Lord's oath. ...
"The Lord sware," then, that is, confirmed: "He will not repent," He will not
change. What? "Thou art a Priest for ever. "For ever," for He will not repent. But
Priest, in what sense? Will there be those victims, victims offered by the
Patriarchs, altars of blood, and tabernacle, and those sacred emblems of the Old
Covenant? God forbid! These things are already abolished; the temple being
destroyed, that priesthood taken away, their victim and their sacrifice having alike
disappeared, not even the Jews have these things. They see that the priesthood
after the order of Aaron hath already perished, and they do not recognise the
Priesthood after the order of Melchizedec. I speak unto believers. If
catechumens understand not something, let them lay aside sloth, and hasten unto
knowledge. It is not therefore needful for me to disclose mysteries here:(1) let the
Scriptures intimate to you what is the Priesthood after the order of Melchizedec.
12. "The Lord on Thy right hand" (ver. 5). The Lord had said, "Sit Thou on
My right hand;" now the Lord is on His right hand, as if they changed seats.
... That very Christ, the "Lord on Thy right hand," unto whom Thou hast sworn,
and it will not repent Thee: what doth He, Priest for evermore? What doth He,
who is at the right hand of God, and intercedeth for us,(2) like a priest
entering into the inner places, and into the holy of holies, into the mysteries of
heaven, He alone being without sin, and therefore easily purifying from sins.(3)
He therefore "on Thy right hand shall wound even kings in the day of His wrath."
What kings, dost thou ask? Hast thou forgotten? "The kings of the earth stood
up, and the rulers took counsel together against the Lord, and against His
Anointed."(4) These kings He wounded by His glory, and by the weight of His Name
made kings weak, so that they had not power to effect what they wished. For they
strove amain to blot out the Christian name from the earth, and could not; for
"Whosoever shall fall on this stone shall be broken."(5) Kings therefore fall
on this "stone of offence," and are therefore wounded, when they say, Who is
Christ? I know not what Jew or what Galilean He may have been, who died, who was
slain in such a manner! The stone is before thy feet, lying, so to speak, mean
and humble: therefore by scorning thou dost stumble, by stumbling thou fallest,
by falling thou art wounded. ... "But on whomsoever it shall fall, it will
grind him to powder."(6) When therefore any one falleth upon it, it lieth as it
were low; it then woundeth: but when it shall grind him to powder, then it will
come from above. See how in these two words, it shall wound him and grind him to
powder: he striketh upon it, and it shall come down upon him: are distinguished
the two seasons, of the humiliation and the majesty of Christ, of hidden
punishment and future judgment. He will not crush, when He cometh, that man whom He
doth not wound when He lieth in a contemptible appearance. ...
13. "He shall judge among the heathen: He shall fill up what hath fallen"
(ver. 6). Whoever thou art who art obstinate against Christ, thou hast raised
on high a tower that must fall. It is good that thou shouldest cast thyself
down, become humble, throw thyself at the feet of Him who sitteth on the right hand
of the Father, that in thee a ruin may be made to be built up. For if thou
abidest in thy evil height, thou shalt be cast down when thou canst not be built
up. For of such the Scripture saith in another passage: "Therefore shall He
break down, and not build them up."(7) Beyond doubt he would not say this of some,
unless there were some whom He broke down so as to build them up again. And
this is going on at this time, while Christ is judging among the heathen in such a
manner as to fill up what hath fallen. "He shall smite many heads over the
earth." Here upon the earth in this life He shall smite many heads. He maketh them
humble instead of proud; and I dare to say, my brethren, that it is more
profitable to walk here humbly with the head wounded, than with the head erect to
fall into the judgment of eternal death. He will smite many heads when he causeth
them to fall, but He will fill them up and build them up again.
14. "He shall drink of the brook(8) in the way, therefore shall he lift up
his head" (ver. 7). Let us consider Him drinking of the brook in the way:
first of all, what is the brook? the onward flow of human mortality: for as a brook
is gathered together by the rain, overflows, roars, runs, and by running runs
down, that is, finishes its course; so is all this course of mortality. Men are
born, they live, they die, and when some die others are born, and when they
die others are born, they succeed, they flock together, they depart and will not
remain. What is held fast here? what doth not run? what is not on its way to
the abyss as if it was gathered together from rain? For as a river suddenly drawn
together from rain from the drops of showers runneth into the sea, and is seen
no more, nor was it seen before it was collected from the rain; so this hidden
rain is collected together from hidden sources, and floweth on; at death again
it travelleth where it is hidden: this intermediate state soundeth and passeth
away. Of this brook He drinketh, He hath not disdained to drink of this brook;
for to drink of this brook was to Him to be born and to die. What this brook
hath, is birth and death; Christ assumed this, He was born, He died. "Therefore
hath He lifted up His head;" that is, because He was humble, and "became
obedient unto death, even the death of the Cross: therefore God also hath highly
exalted Him, and given Him a Name which is above every name; that at the Name of
Jesus every knee shall bow, of things in Heaven, and things in earth, and things
under the earth; and that every tongue shall confess that Jesus Christ the Lord
is in the glory of God the Father."(9)
PSALM CXI. (1)
1. The days have come for us to sing Allelujah.(2) ... Now these days come
only to pass away, and pass away to come, again, and typify the clay which
does not come and pass away, because it is neither preceded by yesterday to cause
it to come, nor pressed upon by the morrow to cause it to pass. ... For as
these days succeed in regular season, with a joyful cheerfulness, the past days of
Lent, whereby the misery of this life before the Resurrection of the Lord's
body is signified; so that day which after the Resurrection shall be given to the
full body of the Lord, that is, to the holy Church, when all the troubles and
sorrows of this life have been shut out, shall succeed with perpetual bliss.
But this life demandeth from us self-restraint, that although groaning and
weighed down with our toil and struggles, and desiring to be clothed upon with our
house which is from heaven,(3) we may refrain from secular pleasures: and this is
signified by the number of forty, which was the period of the fasts of Moses,
and Elias,(4) and our Lord Himself. ... But by the number fifty after our
Lord's resurrection, during which season we sing Allelujah, not the term and passing
away of a certain season is signified, but that blessed eternity; because the
denary(5) added to forty signifieth the reward paid to the faithful who toil in
this life, which our Father hath prepared an equal share of for the first and
for the last. Let us therefore hear the heart of the people of God full of
divine praises. He representeth in this Psalm some one exulting in happy
joyfulness, he prefigureth the people whose hearts are overflowing with the love of God,
that is, the body of Christ, freed from all evil.
2. "I will make confession unto Thee, O Lord," he saith, "with my whole
heart" (ver. 1). Confession is not always confession of sins, but the praise of
God is poured forth in the devotion of confession. The former mourneth, the
latter rejoiceth: the former showeth the wound to the physician, the latter giveth
thanks for health. The latter confession signifieth some one, not merely freed
from every evil, but even separate from all the ill-disposed. And for this
reason let us consider the place where he confesseth unto the Lord with all his
heart. "In the counsel," he saith, "of the upright, and in the congregation:" I
suppose, of those who shall "sit upon the twelve thrones, judging the twelve
tribes of Israel."(6) For there will be no longer an unjust man among them, the
thefts of no Judas are allowed, no Simon Magus is baptized, wishing to buy the
Spirit, whilst he designeth to sell it;(7) no coppersmith like Alexander doth
many evil deeds? no man covered with sheep's clothing creepeth in with feigned
fraternity; such as those among whom the Church must now groan, and such as she
must then shut out, when all the righteous shall be gathered together.
"These are the great works of the Lord, sought out unto all His wills"
(ver. 2): through which mercy forsaketh none who confesseth, no man's wickedness
is unpunished.(9) ... Let man choose for himself what he listeth: the works of
the Lord are not so constituted, that the creature, having free discretion
allowed him, should transcend the will of the Creator, even though he act contrary
to His will. God willeth not that thou shouldest sin; for He forbiddeth it: yet
if thou hast sinned, imagine not that the man hath done what he willed, and
that hath happened to God which He willed not. For as He would that man would not
sin, so would He spare the sinner, that he may return and live; He so willeth
finally to punish him who persisteth in his sin, that the rebellious cannot
escape the power of justice. Thus whatever choice thou hast made, the Almighty will
not be at a loss to fulfil His will concerning thee.
3. "Confession and glorious deeds are His work" (ver. 3). What is a more
glorious deed than to justify the ungodly? But perhaps the work of man
preventeth that glorious work of God, so that when he hath confessed his sins, he
deserveth to be justified. ... This is the glorious work of the Lord: for he loveth
most, to whom most is forgiven.(10) This is the glorious work of the Lord: for
"where sin abounded, there did grace much more abound."(11) But perhaps a man
would deserve justification from works. "Not," saith he, "of works, lest any man
boast. For we are His workmanship, created in Christ Jesus unto good works"(12)
For a man worketh not righteousness save he be justified: but by "believing on
Him that justifieth the ungodly,"(13) he beginneth with faith; that good may
not by preceding show what he hath deserved, but by following what he hath
received. ...
4. "He hath made His wonderful works to be remembered" (ver. 4): by
abasing this man, exalting that. Reserving unusual miracles for a fit season, that
thus human weakness, intent upon novelty, may remember them, although His daily
miracles be greater. He created so many trees throughout the whole earth, and no
one wondereth: He dried up one with a word, and the hearts of mortals were
thunderstruck.(14) For that miracle, which hath not through its frequency become
common, will cling most firmly to the heart. But of what use were the miracles,
save that He might be feared? What too would fear profit, unless "the
gracious and merciful Lord" gave" meat unto them that fear Him"? (ver. 5). meat that
doth not spoil, "bread that cometh down from heaven,"(1) which He gave to no
deservings of ours. For "Christ died for the ungodly."(2) No one then would give
such food, save a gracious and merciful Lord. But if He gave so much to this
life, if the sinner who was to be justified received the Word made flesh; what
shall he receive when glorified in a future world? For, "He shall ever be mindful
of His covenant." Nor hath He who hath given a pledge, given the whole.
5. "He shall show His people the power of His works" (ver. 6). Let not the
holy Israelites, who have left all their possessions and have followed Him, be
saddened; let them not be sorrowful and say, "Who then can be saved?" For "it
is easier for a camel to go through the eye of a needle, than for a rich man to
enter into the kingdom of God." For "with men these things are impossible, but
with God all things are possible."(3) "That He may give them the heritage of
the heathen." For they went to the heathen, and enjoined the rich of this world
"not to be highminded, nor to trust in uncertain riches, but in the living
God,"(4) to whom that is easy which is difficult for men. For thus many were
called, thus the heritage of the heathen has been occupied, thus it hath happened,
that even many who have not abandoned all their possessions in this life in
order to follow Him, have despised even life itself for the sake of confessing His
Name; and like camels humbling themselves to bear the burden of troubles, have
entered as it were through a needle's eye, through the piercing straits of
suffering. He hath wrought these effects, unto whom all things are possible.
6. "The works of His hands are verity and judgment" (ver. 7). Let verity
be held by those who are judged here. Martyrs are here sentenced, and brought
to the judgment-seat, that they may judge not only those by whom they have been
judged, but even give judgment on angels,(5) against whom was their struggle
here, even when they seemed to be judged by men. Let not tribulation, distress,
famine, nakedness, the sword, separate from Christ. For "all His commandments
are true;"(6) He deceiveth not, He giveth us what He promised. Yet we should not
expect here what He promised; we should not hope for it: but "they stand fast
for ever and ever, and are done in truth and equity" (ver. 8). It is equitable
and just that we should labour here and repose there; since "He sent redemption
unto His people" (ver. 9). But from what are they redeemed, save from the
captivity of this pilgrimage? Let not therefore rest be sought, save in the
heavenly country. God indeed gave the carnal Israelites an earthly Jerusalem, "which
is in bondage with her children:" but this is the Old Covenant, pertaining unto
the old man. But they who there understood the figure, even then were heirs of
the New Covenant; for "Jerusalem which is above is free, which is our
everlasting mother in heaven."(7) But that transitory promises were given in that Old
Testament is proved by the fact itself: however, "He hath commended His covenant
for ever." But what, but the New? Whosoever dost wish to be heir of this,
deceive not thyself, and think not of a land flowing with milk and honey, nor of
pleasant farms, nor of gardens abounding in fruits and shade: desire not how to
gain anything of this sort, such as the eye of covetousness is wont to lust for.
For since "covetousness is the root of all evils,"(8) it must be cut off, that
it may be consumed here; not be put off, that it may be satisfied there. First
escape punishments, avoid hell; before thou longest for a God who promiseth,
beware of one who threateneth. For "holy and reverend is His Name."
7. ... "The fear of the Lord," therefore, "is the beginning of wisdom."
"Understanding is good" (ver. 10). Who gainsayeth? But to understand, and not to
do, is dangerous. It is "good," therefore, "to those that do there after." Nor
let it lift up the mind unto pride; for, "the praise of Him," the fear of whom
is the beginning of wisdom, "endureth for ever:" and this will be the reward,
this the end, this the everlasting station and abode. There are found the true
commandments, made fast for ever and ever; here is the very heritage of the New
Covenant commanded for ever. "One thing," he saith, "I have desired of the
Lord, which I will require: even that I may dwell in the house of the Lord all the
days of my life."(9) For, "blessed are they that dwell in the house" of the
Lord: "they will be alway praising. ...Him; for " His praise endureth for ever."
PSALM CXII. (11)
1. I believe, brethren, that ye remarked and committed to memory the title
of this Psalm. "The conversion," he saith, "of Haggai and Zechariah." These
prophets were not as yet in existence, when these verses were sung.(12) ... But
both, the one within a year after the other, began to prophesy that which
seemeth to pertain to the restoration of the temple, as was foretold so long
before.(1) ... "For the temple of God is holy, which temple ye are."(2) Whoever
therefore converteth himself to the work of this building together, and to the hope of
a firm and holy edifice, like a living stone from the miserable ruin of this
world, understandeth the title of the Psalm, understandeth "the conversion of
Haggai and Zechariah." Let him therefore chant the following verses, not so much
with the voice of his tongue as of his life. For the completion of the building
will be that ineffable peace of wisdom, the "beginning" of which is the "fear
of the Lord:" let him therefore, whom this conversion buildeth together, begin
thence.
2. "Blessed is the man that feareth the Lord: he will have great delight
in His commandments" (ver. 1). God, who alone judgeth both truthfully and
mercifully, will see how far he obeyeth His commandments: since "the life of man on
earth is a temptation,"(3) as holy Job saith. But "He who judgeth us is the
Lord."(4) ... He therefore will see how far each man profiteth in His commandments;
yet he who loveth the peace of this building together, shall have great
delight in them; nor ought he to despair, since there is "peace on earth for men of
good will."(5)
3. Next follows, "His seed shall be mighty upon earth" (ver. 2). The
Apostle witnesseth, that the works of mercy are the seed of the future harvest, when
he saith, "Let us not be weary in well doing, for in due season we shall
reap;"(6) and again, "But this I say, He which soweth sparingly, shall reap also
sparingly."(7) But what, brethren, is more mighty than that not only Zacchæus
should buy the kingdom of Heaven by the half of his goods,(8) but even the widow
for two mites,(9) and that each should possess an equal share there? What is more
mighty, than that the same kingdom should be worth treasures to the rich man,
and a cup of cold water to the poor? ... "Glory and riches shall be in his
house" (ver. 3). For his house is his heart; where, with the praise of God, he
liveth in greater riches with the hope of eternal life, than with men flattering,
in palaces of marble, with splendidly adorned ceilings, with the fear of
everlasting death. "For his righteousness endureth for ever:" this is his glory, there
are his riches. While the other's purple, and fine linen, and grand banquets,
even when present, are passing away; and when they have come to an end, the
burning tongue shall cry out, longing for a drop of water from the finger's
end.(10)
4. "Unto the right-hearted there ariseth up light in the darkness" (ver.
4). Justly do the godly direct their heart unto their God, justly do they walk
with their God, preferring His will to themselves; and having no proud
presumption in their own. For they remember that they were some time in darkness, but
are now light in the Lord.(11) "Merciful, pitying, and just is the Lord God." It
delighteth us that He is "merciful and pitying," but it perhaps terrifieth us
that the Lord God is "just." Fear not, despair not at all, happy man, who
fearest the Lord, and hast great delight in His commandments; be thou sweet, be
merciful and lend. For the Lord is just in this manner, that He judgeth without
mercy him who hath not shown mercy;(12) but, "Sweet is the man who is merciful and
lendeth" (ver. 5): God will not spew him out of His mouth as if he were not
sweet. "Forgive," He saith, "and ye shall be forgiven; give, and it shall be
given unto you."(13) Whilst thou forgivest that thou mayest be forgiven, thou art
merciful; whilst thou givest that it may be given unto thee, thou lendest. For
though all be called generally mercy where another is assisted in his distress,
yet there is a difference where thou spendest neither money, nor the toil of
bodily labour, but by forgiving what each man hath sinned against thee, thou
gainest free pardon for thine own sins also. ... He who is unwilling to give to the
poor, seeketh riches; listen to what is written, "Thou shalt have treasure in
heaven."(14) Thou wilt not then lose honour by forgiving: for it is a very
laudable triumph to conquer anger: wilt not grow poor by giving; for a heavenly
treasure is a more safe possession. The former verse, "Riches and plenteousness
shall be in his house," was pregnant with this verse.
5. He therefore who doth these things, "shall guide his words with
discretion." His deeds themselves are the words whereby he shall be defended at the
Judgment; which shall not be without mercy unto him, since he hath himself shown
mercy. "For he shall never be moved" (ver. 6): he who, called to the right
hand, shall hear these words, "Come, ye blessed of My Father, inherit the kingdom
prepared for you from the foundation of the world." For no works of theirs, save
works of mercy, are there mentioned. He therefore shall hear, "Come, ye
blessed of My Father;" for, "the generation of the right ones shall be blessed."
Thus, "the righteous shall be had in everlasting remembrance." "He will not be
afraid of any evil hearing; for his heart standeth fast and believeth in the Lord"
(ver. 7). Such as the words which he will hear addressed to those on the left
hand, "Depart into everlasting fire, prepared for the devil and his angels."(1)
He therefore who seeketh here not his own things, but those of Jesus Christ,(2)
most patiently endureth sufferings, waiteth for the promises with faith. Nor
is he broken down by any temptations: "His heart is established, and will not
shrink, until he see beyond his enemies" (ver. 8). His enemies wished to see good
things here, and when invisible blessings were promised them, used to say,
"Who will show us any good?"(3) Let our heart therefore be established, and shrink
not, until we see beyond our enemies. For they wish to see good things of men
in the land of the dying; we trust to see the good things of the Lord in the
land of the living.(4)
6. But it is a great thing to have the heart established, and not to be
moved, while they rejoice who love what they see, and mock at him who hopeth for
what he seeth not; "what the Lord hath prepared for them that love Him." great
is the value of this which is not seen, and it is bought for so much as each
man is able to give for it. On this account he also "dispersed abroad, and gave
to the poor" (ver. 9): he saw not, yet he kept buying; but He was storing up the
treasure in heaven, who deigned to hunger and thirst in the poor on earth. It
is no wonder then if "his righteousness remaineth for ever:" He who created the
ages being his guardian. "His horn," whose humility was scorned by the proud,
"shall be exalted with honour."
7. "The ungodly shall see it, and he shall be angered" (ver. 10): this is
that late and fruitless repentance. For with whom rather than himself is he
"angered," when he shall say, "Our pride, what hath it profiled us? the
boast-fulnes of our riches, what hath it given us?"(6) seeing the horn of him exalted
with honour, who "dispersed abroad, and gave to the poor." "He shall gnash with
his teeth, and consume away:" for "there shall be weeping an d gnashing of
teeth." For he will no more bring forth leaves and bloom, as would happen if he had
repented in season but he will then repent, when "the desire of the ungodly
shall perish," no consolation succeeding. "The desire of the ungodly shall perish,"
when "all things shall pass away like a shadow,"(7) when the flower shall fall
down on the withering of the grass. "But the word of the Lord that endureth
for ever,"(8) as it is mocked by the vanity of the falsely happy, so will laugh
at the perdition of the same when truly miserable.
PSALM CXIII. (9)
1. ... When ye hear sung in the Psalms, Praise the Lord, ye children"
(ver. 1); imagine not that that exhortation pertaineth not unto you, because having
already passed the youth of the body, ye are either blooming in (he prime of
manhood, or growing gray with the honours of old age: for unto all of you the
Apostle saith, "Brethren, be not children in understanding; howbeit, in malice
be ye children, but in understanding be men."(10) What malice in particular,
save pride? For it is pride that, presuming in false greatness, suffereth not man
to walk along the narrow path, and to enter by the narrow gate; but the child
easily entereth through the narrow entrance; and thus no man, save as a child,
entereth into the kingdom of heaven. "Praise the Name of the Lord." ... Let Him
therefore be alway proclaimed: "Blessed be the Name of the Lord, from this time
forth for evermore" (ver. 2). Let Him be proclaimed everywhere: "From the
rising up of the sun unto the going down. of the same, praise ye the Name of the
Lord" (ver. 3).
2. If any of the holy children who praise the Name of the Lord were to ask
of me and say to me, "for evermore" I understand to mean unto all eternity:
but why" from this," and why is not the Name of the Lord blessed before this, and
before all ages? I will answer the infant, who asketh not in contumacy. Unto
you it is said, masters and children, unto you it is said, "Praise the Name of
the Lord; blessed be the Name of the Lord:" let the Name of the Lord be
blessed," from this," that is, from the moment ye speak these words. For ye begin to
praise, but praise ye without end. ... Or, since in this passage he seemeth to
signify rather humility than childhood, the contrary of which is the vain and
false greatness of pride; and for this reason none but children praise the Lord,
since the proud know not how to praise Him; let old age be childlike, and your
childhood like old age; that is, that neither may your wisdom be with pride, nor
your humility without wisdom, that ye may "praise the Lord from this for
evermore." Wherever the Church of Christ is diffused in her childlike saints,
"Praise ye the Name of the Lord;" that is, "from the rising up of the sun unto the
going down of the same."
3. "The Lord is high above all heathen" (ver. 4). The heathen are men:
what wonder if the Lord be above all men? They see with their eyes those whom they
worship high above themselves to shine in heaven, the sun and moon and stars,
creatures which they serve while they neglect the Creator. But not only "is the
Lord high above all heathen;" but "His glory" also "is above the heavens." The
heavens look up unto Him above themselves; and the humble have Him together
with them, who do not worship the heavens instead of Him, though placed in the
flesh beneath the heavens.
4. "Who is like unto the Lord our God, that hath His dwelling so high; and
yet beholdeth the humble?" (ver. 5). Any one would think that He dwelleth in
the lofty heavens, whence He may behold the humble things on earth; but "He
beholdeth the humble things that are in heaven and earth" (ver. 6): what then is
His high dwelling, whence He beholdeth the humble things that are in heaven and
earth? Are the humble things He beholdeth His own high dwelling itself? For He
thus exalteth the humble, so as not to make them proud. He therefore both
dwelleth in those whom He raiseth high, and maketh them heaven for Himself, that is,
His own abode; and by seeing them not proud, but constantly subject to Himself,
He beholdeth even in heaven itself these very humble things, in whom raised on
high He dwelleth. For the Spirit thus speaketh through Isaiah "thus saith the
Highest that dwelleth on high, that inhabiteth eternity; the Lord Most High,
dwelling in the holy." He hath expounded what He meant by dwelling on high, by
the more full expression, "dwelling in the holy." ...
5. And he hath moved us also to enquire whether the Lord our God beholdeth
the same humble things in heaven and in earth: or different humble things in
heaven to what He beholdeth on earth. ... But if the Lord our God beholdeth
other humble things in heaven to what He doth on earth; I suppose that He already
beholdeth in heaven those whom He hath called, and in whom He dwelleth; while on
earth He beholdeth those whom He is now calling, that He may dwell in them.
For He hath the one with Him musing on heavenly things, the others He is waking,
while they yet dream things earthly. But since it is difficult to call even
those humble, who have not as yet submitted their necks in piety to the gracious
yoke of Christ, since the divine writings throughout the whole Psalm warn us to
understand holy by the word humble; there is also another interpretation,
which, Beloved, ye may consider with me. I believe that those are now meant by
heavens who shall sit upon twelve thrones, and shall judge with the Lord;(1) and
under the name of the earth, the rest of the multitude of the blessed, who shall
be set on the right hand, that through works of mercy they may be praised and
received into everlasting habitations by those whom they have made friends to
themselves from the mammon of unrighteousness in this mortal life.(2) ...
6. "He taketh up the destitute out of the dust, and lifteth the poor out
of the mire" (ver. 7); "that He may set Him with the princes, even with the
princes of His people" (ver. 8). Let not then the heads of the exalted disdain to
be humble, beneath the Lord's right hand. For though the faithful steward of the
Lord's money be placed together with the princes of the people of God,
although he be destined to sit on the twelve seats, and even to judge angels;(1) yet
he is taken up destitute from the dust, and lifted from out of the mire. Was not
he possibly lifted up from the mire, who "served divers lusts and pleasures "?
...
7. What then, brethren, if we have already heard of those humble things
which are in heaven, lifted up from the mire, that they might be set with the
princes of the people; have we by consequence heard nothing of the humble things
which the Lord beholdeth on the earth? For those friends who will judge with
their Lord are fewer, while those whom they receive into everlasting habitations
are more in number. For although the whole of a heap of corn compared with the
separate chaff may seem to contain few in number; yet considered by itself, it
is abundant. ... The Church then speaketh thus in that sense, wherein she
seemeth to bear no offspring among those crowds who have not given up all things,
that they might follow the Lord, and might sit upon the twelve thrones.(1) But how
many in the same crowd, who make unto themselves friends of the mammon of
unrighteousness,(2) shall stand on the right hand through works of mercy? He not
only then lifteth up from the mire him whom He is to place with the princes of
His people; but also, "Maketh the barren woman to keep house, and to be a joyful
mother of children" (ver. 9): He who dwelleth on high, and beholdeth the humble
things that are in heaven and earth, the seed of Abraham like the stars of
heaven, holiness set on high in heavenly habitations; and like the sand on the sea
shore, a merciful and countless multitude gathered together from the harmful
waves, and the bitterness of impiety.