And especially so, my brethren,
specially
kings and nobles, to whom it is not
easily said, What hast thou done ?
easily said, What hast thou done ?
Augustine - Exposition on the Psalms - v6
What dealing so kindly, as to die for the ungodly ?
What dealing so kindly, as with righteous Blood to blot out the
handwriting against the sinner ? What dealing so kindly, as to say, ' I regard not what ye were, be ye now what ye were not ? The Lord hath dealt kindly among His people, by forgiving them their sins, by promising them everlasting life. He dealeth kindly in converting him that was turned away, in aiding him that is fighting, in crowning the con
The Lord hath dealt kindly with His people, and the meek He shall lift up in salvation. For the proud too are lifted up, but not in salvation : the meek are lifted in salvation, the proud in death : that is, the proud lift up themselves, and God humbleth them : the meek humble themselves, and God lifteth them up. And He shall lift up the meek in salvation.
10. The saints shall exult in glory. I would say some what important: listen very needfully about the glory of the saints. For there is no one who loveth not glory. But the glory of fools, popular glory as it is called, hath snares to deceive, so that a man, influenced by the praises of vain men, shall be willing to live in such fashion as to be spoken of by men, whosoever they be, in whatsoever way. Hence it is that men, rendered mad, and puffed up with pride, empty within, without swollen, are willing ever to ruin their fortunes by bestowing them on stage-players, actors, men who fight with wild beasts, charioteers. What sums they give, what sums they spend! They lavish the
queror.
True glory and false glory. 441
powers not only of their patrimony, but of their minds too. Vrr. They scorn the poor, because the people shouteth not that ------ the poor should be given to, but the people do shout that
the fighter with wild beasts be given to. When then no shout
is raised to them, they refuse to spend; when madmen shout to them, they are mad too: nay, all are mad, both performer, and spectator, and the giver. This mad glory is blamed by the Lord, is offensive in the eyes of the Almighty. And yet, my brethren, Christ thus reproacheth His people, and saith, ' I have not received at your hands as much as they who fight with wild beasts : and in giving to them, ye gave of what was mine; but /
was naked, awrfMat"25. ye clothed Me not. Then say they, When saw we Thee naked, and clothed Thee not ? And He saith, Forasmuch as
ye have not done it unto one of the least of Mine, ye have
not done it unto Me. But thou choosest to clothe him, who pleaseth thee, whereas Christ displeaseth thee. Thou choosest to clothe the fighter with wild beasts, who may be beaten, and make thee blush : Christ is never conquered ; He hath
the devil, He hath conquered for thee, and to thee, and in thee ; such a conqueror as this thou choosest not to clothe. Wherefore ? Because there is less shouting, less madness about it. They then who delight in such glory, have an empty conscience. Just as they drain their chests, to send garments as presents, so do they empty their conscience, so as to have nothing precious therein.
11. But the saints who exult in glory, no need is there
for us to say how they exult: just hear the verse of the
Psalm which followeth : Tlie saints shall exult in glory,
they shall rejoice in their beds : not in theatres, or amphi theatres, or circuses, or follies, or market places, but in
their beds. What is, in their beds ? In their hearts. Hear
the Apostle Paul exulting in his bed: For this is our glory, 2 Cor. l, the testimony of our conscience. On the other hand, there is 12" reason to fear lest any be pleasing to himself, and so seem
to be proud, and boast of his conscience. For every one
ought to exult with fear, for that wherein he exulteth is
God's gift, not his own desert. For there be many that please themselves, and think themselves righteous; and there
conquered
442 By the ' two-edged sword' is meant
Psalm is another passage which goeth against them, which saith,
cxlix.
Prov. 20, 9.
ver. 6.
anj . . . pure from sin? There is then, so to speak, a limit to
glorying in our conscience, namely, to know that thy faith is sincere, thy hope sure, thy love without dissimulation. But since there are still many things which may offend the eyes of God, praise God Who hath given what thou hast ; so shall He perfect what He hath given. Wherefore when He had said, they shall rejoice in their beds, lest they should seem as it were self-satisfied, he added at once, the exultations of God are in their mouths. In such wise shall they rejoice in their beds, as not to attribute to them selves that they are good, but praise Him from Whom they
have what they are, by Whom they are called to attain to what they are not, and from Whom they hope for perfection, to Whom they give thanks, because He hath begun. The exultations of God are in their mouths. Now behold the saints, behold their glory, behold throughout the whole world, behold that the exultations of God are in their mouths.
n. And swords* sharpened on both sides in their hands. That is called a sword (framea) which is commonly called ' spata. ' For there are swords sharpened only on one side, which are called ' macha;rse. ' But these ' frameae' are also called ' romphaeae' and ' spatae. ' This sort of weapon contains a great mystical meaning, in that it is sharp on both sides. These swords are sharpened on both sides in their hands. By swords sharpened on both sides, we understand the Word of the Lord : it is one sword, but therefore are they called many, because there are many mouths and many tongues of
'frame*,
shall boast that he hath a clean lieart that he is
.
Heb. 4, the saints. The Word of the Lord then is a two-edged sword. 12? ? ?
How is it two-edged? It speaks of things temporal, it speaks also of things eternal. In both cases it proveth what it saith, and him whom it strikes, it severeth from the world.
Mat. 10, Is not this the sword whereof the Lord said, / am not come
34
to send peace upon earth, but a sword ? Observe how He came to divide, how He came to sever. He divideth the saints, He divideth the ungodly, He severeth from thee that which hindereth thee. The son willeth to serve God, the father willeth not : the sword cometh, the Word of God
the Word of God in the two Testaments. 443
cometh, and severeth the son from the father. The daughter vs>>. willeth, the mother willeth not; by the sword they are -- divided from one another. The daughter-in-law willeth,
the mother-in-law willeth not; let the sword sharpened on
both sides come, let it bring the promise of the present and future life, comfort in this life, enjoyment in eternity. Behold the sword sharpened on both sides promising things both temporal and eternal. Wherein hath it deceived us? Was there not a time when the Church of God was not spread throughout the whole world ? Lo, now it is. Before, it was read of, not seen: now, as it is read of, so also is it seen. Whatsoever is promised to us in this world belongeth to one side of the sword : whatever is promised for ever lasting, belongeth to the other side. Thou hast hope for the future, comfort for the present ; be not thou drawn back from Him Who would draw thee to Him ; be it father, mother, sister, w ife, friend, let him not draw thee back : so
shall the sword sharpened on both sides profit thee. To thy profit doth it sever thee, to thy harm dost thou bind thyself to them. Our Lord then came bearing the sword sharpened on both sides, promising things of eternity, ful filling those of this life. For therefore also are they called two Testaments. What then were the swords sharpened on both sides in their hands ? Have the two Testaments to do
with the swords sharpened on both sides? The Old Tes tament containeth temporal promises, the New, eternal. In both is found the Word of God, as a sword twice sharpened. Wherefore then is it in their hands, not in their tongues ? And swords, it saith, sharpened on both sides in their hands. By in their hands, he meaneth in power. They received then the Word of God in power, to speak where they would, to whom they would, neither to
fear power, nor to despise poverty. For they had in their hands a sword; where they would they brandished handled smote with it: and all this was in the power of
the preachers. For the Word be not in their hands, (lest perhaps some one should say, How the Word a sword sharpened on both sides, and yet in their hands? ') the Word, say, be not in their hands, why written, The Hag.
Word of the Lord was put in the hand of the Prophet l-m"<<
I
it,
is it
];
'
is
if
if
it,
444 How the two-edged sword slayeth.
Psjilm Haggai? Surely, brethren, God set not His Word in His cxlix^ fingers What is meant by, was put in his hand? It was put into his power to preach the Word of the Lord.
Lastly, we can understand these hands in another way also. For they who spake had the Word of God in their tongues, they who wrote, in their hands. And swords sharpened on both sides in their hands.
12. Now, brethren, ye see the saints armed : observe the slaughter, observe their glorious battles. For if there be a commander, there must be soldiers ; if soldiers, an enemy ; if a warfare, a victory. What have these done who had in their hands swords sharpened on both sides ? To do vengeance on the nations. See whether vengeance have not been done on the nations. Daily is it done : we do it ourselves by speaking. Observe how the nations of Babylon are slain. She is repaid twofold : for so is it written of her,
Rev. 18, repay her double for what she hath done. How is she repaid double? The saints wage war, they draw their swords twice sharpened; thence come defeats, slaughters, severances: how is she repaid double? When she had power to persecute the Christians, she slew the flesh indeed, but she crushed not God : now she is repaid double, for the Pagans are extinguished and the idols are broken. How, thou wilt say, are the Pagans slain ? How, save when
they become Christians ?
I seek a Pagan :
I find him not,
he is a Christian : the Pagan then is dead. For if they be
Acts 10, not slain, how came it to be said to Peter, slay and eat ?
13'
Whence was Saul the persecutor slain, and Paul the preacher raised up? I seek Saul the persecutor, and I find him not: he is slain. Wherewith ? With the sword twice sharpened. But because he was slain in himself and quickened again in
Gal. 2, CIhrist, therefore he is bold to say, so then it is no longer 2"' that live, but Christ liveth in me. As was done to him, so has been done through him. For when made a preacher,
he also had put into his hand the sword twice sharpened, to do vengeance on the nations. And lest thou shouldest think that men are really smitten with the sword, blood really shed, wounds made in the flesh, he goeth on and explaineth, upbraidings among the peoples. What is up- braidings? Reproof. Let the sword twice sharpened go
God's purpose in the obscurity of Scripture. 445
forth from you, delay not: God hath given it to you ac- Ver. cording to your measure. ' What kind of man art thou, 8" 9' who worshippest idols? ' Say to thy friend, if yet thou hast
one left to whom to say What kind of man art thou,
who hast abandoned Him by Whom thou wast made, and worshippest what He made Better the Workman, than that which He worketh thou blushest to worship the Workman, blushest thou not to worship what the Workman hath wrought? ' When he beginneth to blush, when he
beginneth to feel compunction, thou hast made
with thy sword, hath reached the heart, he about to die, that he may live. Swords twice sharpened are in their
hands, to do vengeance on the nations, reproofs among the peoples.
13. That they may bind their kings in fetters, and their ver. 8. 9. nobles in bonds of iron. To execute upon them the judgment written. We have easily explained how by the sword
they fall that they may rise, are severed that they may
be gathered, wounded that they may be made whole, die that they may live but what shall we do now how are we to explain, to bind their kings in fetters? The kings of the Gentiles are to be bound in fetters, and their nobles
in fetters, and that of iron. Give me your attention, that ye may recognise what ye already know. For these verses which we are beginning to explain are obscure, but what
am about to say upon them not new. It already known to you: ye have need now not to learn, but to remember. For for this purpose God willed to set down
some of His verses obscurely, not that any thing new should be dug out of them, but that what was already well known, might be made new by being obscurely set forth. We know that kings have been made Christians; we know that the nobles of the Gentiles have been made Christians. They are being made so at this day, they have been, they shall be the swords twice sharpened are not idle in the hands of the saints. How then do we understand their being bound in fetters and chains of iron Ye know, beloved and learned brethren, (learned call you, for ye have been nourished in the Church, and are accustomed to hear God's Word read,) that God hath chosen the weak things of the
wound
I
;
?
;
I
is
is
is
a
: it
?
if ? it, '
is
446 How the weak things of the world confound the strong.
Psalm world to confound the strong, and the foolish things of the CxI'"' world hath God chosen to confound the wise, and things which are not, just as things which are, that the things which are may be brought to nought. For thus saith the l Cor. 1, Apostle : For ye see your calling, brethren, how that not
many wise men after the flesh, not many mighty, not many noble, are called; but God hath chosen the foolish things of the world, and the weak things of the world, to confound the strong, and the ignoble and mean things hath God chosen, and things which are not, like as things which are, that the things which are may be brought to nought. Christ,
Who is God, came to benefit all, but He chose to benefit the emperor by means of the fisherman, not the fisherman by means of the emperor: and He chose those things which were of no weight in the world. Them He filled with His Spirit, to them He gave swords twice sharpened.
He commanded them ' to spread the Gospel, and to go throughout the whole world. ' The world roared, the lion lifted himself up against the Lamb, but the Lamb was found stronger than the lion. The lion was conquered in his rage, the Lamb conquered in His suffering. The hearts of men were turned to fear Christ ; kings and nobles began to be moved by miracles, to be troubled at the
fulfilment of prophecy, to see the whole race of mankind hurrying together to one Name. And what should they do ? Many chose to become ignoble, they gave up their house, they distributed their goods to the poor, they hastened on to perfection. For to such an one when imperfect it is
Mat. 19, said by the Lord, If thou wilt be perfect, go sell all that thou hast, and give to the poor, and come, follow Me, and thou shall have treasure in heaven. Many of the nobles did this, but they ceased to be nobles of the Gentiles, they chose rather to be poor in this world, noble in Christ. But many retain their former nobility, retain their royal powers, and yet are Christians. These are, as it were, in fetters and in bonds of iron. How so ? they received
Ecciua. fetters, to keep them from going to things unlawful, the 6' 2 ' fetters of wisdom, the fetters of the Word of G od.
14. Wherefore then are they bonds of iron and not bonds of gold ? They are iron so long as they fear : let them love,
Fear, the commencement : love, the perfection. 447
and they shall be golden. Observe, beloved, what I say. Ver. Ye have heard just now the Apostle John, There is no faar^-- in love, but perfect love casteth out fear, because fear hath 18. ' torment. This is the bond of iron. And yet unless a man
begin through fear to worship God, he will not attain to
love. -The fear of the Lord is the beginning of wisdom. P1. 111 The beginning then is bonds of iron, the end a collar of10' gold. For it is said of wisdom, a collar of gold around thy Eccius. neck. She would not put on thee a collar of gold, unless6'24' first she had bound thee in bonds of iron. Thou beginnest
with fear, thou attainest at last to wisdom. How many are
there, who are unwilling to do evil because they fear hell, because they fear torment. As yet they love not righteous
ness. If they were promised impunity, and it were said
to them, ' Do what ye will without fear, ye shall not be punished for it,' they would let loose their lust, to run
on into all that is most vile.
And especially so, my brethren, specially kings and nobles, to whom it is not
easily said, What hast thou done ? For the poor man, though he fear not God, yet because he hath no strength, nought to rely on, lest when he proceed to act he be hurried to punishment, ceaseth through fear of man, though
not of God. But the powerful of the world, kings and nobles, if they fear not God, what shall they fear ? But the
Word is preached to them, and they are smitten with the
sword twice sharpened. It is said to them, that there is One
Who setteth some on His right hand, others on His left,
that He may say to those who are on the left, Go ye into Mat. 25, everlasting fire, that is prepared for the devil and his angels.
As yet they love not righteousness, but they fear punish
ment, and fearing punishment, they have already received
fetters, and are being disciplined in bonds of iron. There cometh to us a man powerful in this world, his wife offendeth him, and perhaps he hath desired another man's
wife who is more beautiful, or another woman w ho is richer,
he wisheth to put away the one he hath, yet he doeth it not.
He heareth the words of the servant of God, he heareth the Prophet, he heareth the Apostle, and he doeth it not;
he is told by one in whose hands is a sword twice sharpened,
' Thou shalt not do it: it is not lawful for thee: God
448 God's commands, ' bonds of iron. '
Psalm allowetb. thee not to put away thy wife, save for the cause of
He heareth this, he feareth, and doeth it not 32. His slippery feet were already beginning to slide ; they are held with fetters; he hath bonds of iron, he feareth God. It is said to him, 'God will condemn thee if thou doestit: He is a Judge above all, He heareth the groanings of thy
wife ; thou wilt be held guilty in His sight. ' On one side lust allureth, on the other fear deterreth. He would go on to consent to an evil desire, were it not that bonds of iron held him back. Now further, if he were to say, ' I desire now to be continent, I would have no wife,' this is impossible. What if thou wishest, and she be unwilling ? Should she by thy continence be made to commit fornication? If she
Rom. 7, marry another while thou art alive, she shall be an adulteress.
g? l,a 'fornication.
'
God willeth not to purchase such a gain by such a loss. Pay that which is due : though thou exactest not what is thy due, yet pay. God will reckon it unto thee for perfect sauctification, if thou exactest not what she owes to thee, and yet payest what is due to her. Thou fearest; thou doest it not ; thy bonds are shaken. Hear that thou art
l Cor. 7, bound with bonds of iron: Art thou bound unto a wife, seek not to be freed. It is a hard bond, it is of iron. For when the Lord saith this, He sheweth that it is a bond of iron. Listen, young men ; the bonds are of iron, seek not to set your feet within them ; if ye do, ye shall be bound more tightly with fetters. Such fetters the hands of the Bishop make strong for you. Do not men who are thus fettered fly to the Church, and are here loosed ? Men do fly hither, desiring to be rid of their wives : here they are
Mat. i9, more tightly bound: no man looseth these fetters. What
6-
God joined together, let not man put asunder. But these bonds are hard. Who but knows it? This hardness the ib. io. Apostles grieved at, and said, If this be the case with a wife, it is not good to marry. If the bonds be of iron, it is not good to set our feet within them. And the Lord said, ib. li. All men cannot receive this saying, but let him that can receive it, receive it. Art thou bound unto a wife ? seek not to be freed, for thou art bound with bonds of iron. Art
thou free from a wife, seek not a wife; bind not thyself with bonds of iron.
-
The mystical number of the Psalms. 449
15. To do in them the judgment that is written. This Ver. is the judgment which the saints do throughout all nations, ^rif- Wherefore written? Because these things were before written, and now are fulfilled. Behold now they are being
done: erst they were read, and were not done. An J he
hath concluded thus, this glory have all His saints. Throughout the whole world, throughout entire nations, this
the saints do, thus are they glorified, thus do they exalt
God with their mouths, thus do they rejoice in their beds,
thus do they exult in their glory, thus are they lifted up
in salvation, thus do they sing a new song, thus in heart
and voice and life they say Halleluia. Amen.
PSALM CL. EXPOSITION.
Lat. Cl.
1. Although the arrangement of the Psalms, which seems to me to contain the secret of a mighty mystery, hath not yet been revealed unto me, yet, by the fact that they in all amount to one hundred and fifty, they suggest somewhat even to us, who have not as yet pierced with the eye of our
mind the depth of their entire arrangement, whereon we may without being over bold, so far as God giveth, be able to speak. Firstly, the number fifteen, whereof it is a multiple; (for one hundred and fifty is of the same value in the order of tens, as fifteen is in the order of units, for it is made up of fifteen times ten ; and the same is the value of one thousand five hundred in the order of hundreds, for it is fifteen times one hundred ; and of fifteen thousand in the order of thousands, for it is fifteen times one thousand ;) this number fifteen, I say, signifieth the agreement of the two Testaments. For in the former is observed the Sabbath, which signifieth rest; in the latter the Lord's
Day, which signifieth resurrection. The Sabbath is the seventh day, but the Lord's Day, coming after the seventh, must needs be the eighth, and is also to be reckoned the
first. For it is called the first day of the week', and so 'una
VOL. VI. G g
Sabbati
450 The mystical meaning of the number fifty .
Psalm from it are reckoned the second, third, fourth, and so on to
cl"
the seventh day of the week, which is the Sabbath. But from Lord's Day to Lord's Day is eight days, wherein is declared the revelation of the New Testament, which in the Old was as it were veiled under earthly promises. Further, seven and eight make fifteen. Of the same number too are the Psalms which are called ' of the steps,' because that was the number of the steps of the Temple. Further too, the number fifty in itself also containeth a great mystery. For it consisteth of a week of weeks, with the addition of one as an eighth to complete the number of fifty. For seven times seven make forty-nine, whereto one is added to make fifty. And this number fifty is of so great meaning, that it was after the completion of that number of days from the Lord's Resurrection, that, on the fiftieth day exactly, the Holy Spirit came upon those who were gathered together in Christ. And this Holy Spirit is in Scripture especially spoken of by the number seven, whether in
Isaiah or in the Apocalypse, where the seven Spirits of Rev. 1, God are most directly mentioned, on account of the seven-
20"
Ps. 19, Lord, which is clean, and endureth for ever. But perfect i John4 love casicth out slavish fear, and maketh us free, so that we 18. do no servile works, which are forbidden on the Sabbath :
Rom. 5, and the love of God is shed abroad in our hearts by the
fold operation of one and the self-same Spirit. And this Is. 11, 2. sevenfold operation is thus mentioned in Isaiah : Hie Spirit of the Lord shall rest upon Him, the Spirit oftrisdom and
understanding, the Spirit of counsel and of strength, the Spirit of knowledge and of goodness, the Spirit of the fear of the Lord. By this should be understood the fear of the
5.
Holy Spirit Which is given us. Hence also the Holy Spirit is spoken of under the number seven. But this period of fifty the Lord divided into forty and ten : for on the fortieth day after His Resurrection He ascended into heaven, and then after ten days were completed He sent the Holy Spirit : under the number forty setting forth to us the period of temporal sojourn in this world. For the number four prevaileth in forty ; and the world and the year have each four parts; and by the addition of the number ten, as a sort of reward added for the fulfilment of
Can the Psalms be divided into books ?
451
the law in good works, eternity itself is figured. The Ver. number one hundred and fifty containeth this fifty three ----
times, as though it were multiplied by the Trinity. Where fore for this reason too we make out that this number of the Psalm is not unsuitable. For in the number of the fishes too which were caught in the nets which were let down after the Resurrection, by the adding of three to one hundred and fifty, we seem to have a kind of suggestion given us,
into how many parts that number ought to be divided,
namely, that it should contain three fifties.
is another account too of that number of fishes, one much more deep and pleasing, namely, that we arrive at that same number, by setting down seventeen in a column, and adding all the numbers from one to seventeen together. But in
the number ten is signified the Law, in seven, Grace ; for nought fulfilleth the Law save love spread abroad in our Rom. 5, hearts by the Holy Spirit, Who is set forth under the5, number seven.
2. Now in that some have believed that the Psalms are divided into five books, they have been led by the fact, that so often at the end of Psalms are the words, so be it, so be it. But when I endeavoured to make out the principle of
this division, I was not able ; for neither are the five parts equal one to another, neither in quantity of contents, nor yet even in number of Psalms, so as for each to contain thirty. And if each book end with, so be it, so be it, we may reasonably ask, why the fifth and last book hath not the same conclusion. We however, following the authority of
canonical Scripture, where it is said, For it is written in Acts 1, the book of Psalms, know that there is but one book of20' Psalms. And I see indeed how this can be true, and yet
the other be true also, without contravening it. For it may
be that there was some custom in Hebrew literature, whereby that is called one book which yet consists of
more than one, just as of many churches one church con- sisteth, and of many heavens one heaven, (for he passed not
over any of the heavens, who said, My help is in the Name Vs. 121,
and2,
of the Lord, Who hath made heaven and earth:
again, although Scripture saith, And God called the firma- Gen. 1, menl heaven, and bade the waters to be above the firma-
og2
Though there
45-2 The Psalms one book in their entire unity.
Psalm merit, that is, above the heaven, yet the same Scripture is Pa? i4ti not vvron8 when it saith, And let the waters that are 4. 'above the heavens praise the Name of the Lord, in not
above heaven,) and one land of many lands. For it is our everv-day habit to say, 'the globe* of the earth,' and 'the globe of the lands. ' And when it is said, it is written in the book of Psalms, though the customary way of speaking is such that he seem to have wished to suggest that there is but one book, yet to this it may be answered, that the words mean ' in a book of the Psalms,' that is, ' in any one of those five books. ' And this is in common language so unprecedented, or at least so rare, that we are
only convinced that the twelve Prophets make one book, Acts 7, because we read in like manner, As it is written in the
saying,
42.
book of the Prophets. There are some too who call all the canonical Scriptures together one book, because they agree in a very wondrous and divine unity ; and they say, that
Pa. 40,8. this is why it Iis said, In the head of the book it is written
should do Thy Will; that so it may be understood that it was by the Son that the Father made
of Me, that
the world, Whose creation is the beginning of Scripture in the book of Genesis, or rather because it seems to be pro phecy, not relating things done, but foreannouncing things to come, (for HeI saith not, that I
have done, but, that I should do, Thy Will,) this passage should be referred to that which is written in the first part of the
may do, or, that
Gen. 2, same book, they twain shall be in one flesh ; which the Apostle saith a great mystery, in Christ and the Church. 22. However, this book of the Psalms may be understood to be meant, when said, In the head of the book written
of Me, that should do Thy Will for goeth on, My Ps. 40,9. God, am willing, and Thy Law within My Heart. For
the very first Psalm, which stands in the head this book, understood to be prophecy of Him; Blessed the
Man that hath not gone away in the counsel the ungodly, nor stood in the way of sinners, and hath not sat in the seat of pestilence but in the Law of the Lord His Will, and in His Law will He exercise Himself day and night: so that this what meant by, My God, am willing,
Orbera terra,' and orbem terrarum. '
Pa. 1,1.
a is '
Iit is is
'
: is
a
I
is of it
of
is
is
is
I
is
:
it
|. 4ph 5
The succession of the books of the Psalms.
453
and Thy Law is in the midst of My Heart : but that Ver. which comes next, / have declared the good tidings of"Thy p~40 Righteousness in the great congregation, is more suitably 10. referred to the other passage, they shall be twain in one
flesh.
3. Whichever then of these is understood by the words, in
the head of the book, this book of the Psalms, in its parts of fifty Psalms each, if it be questioned by these very divisions of fifties,
gives an answer important and very worthy of consideration.
For it seems to me not without significance, that the fiftieth
is of penitence, the hundredth of mercy and judgment, the hundred and fiftieth of the praise of God in His saints.
For thus do we advance to an everlasting life of happiness,
first by condemning our own sins, then by living aright,
that, having condemned our ill life, and lived a good life,
we may attain to everlasting life. For God, according to
the purpose of His hidden righteousness and goodness,
whom He predestined, them He also called; and whom He Rom. 8, called, them He also justified ; and whom He justified,30' them He also glorified. Our predestination is not wrought
in ourselves, but in secret with Him, in His foreknowledge. But the three which remain are wrought in us, calling,
justifying, glorifying. We are called by the preaching of repentance ; for thus began the Lord to preach the Gospel, Repent ye, for the kingdom of heaven is at hand. We are Matt. 4,
justified in the calling of mercy and fear of judgment,
hence it is said, Save me, O God, in Thy Name, and judge Pa. 54,1. me in Thy strength. He feareth not judgment, who hath previously attained salvation. Being called, we renounce
the devil by repentance, that we may not continue under
his yoke : being justified, we are healed by mercy, that we
may not fear judgment : being glorified, we pass into ever
lasting life, where we praise God without end. I Hereto,
I think, belongeth what the Lord saith, Behold,
cast out devilIs, and work cures to-day and to-morrow, and the third
am perfected. And this He also shewed in the three days of His passion, His sleeping, His awakening. For He was crucified, buried, rose again. On the cross He trinmphed over principalities and powers, in the tomb He rested, in His resurrection He exulted. Penitence cruci-
day
454 God praised in His Saints.
Psalm fieth, righteousness soothed, life eternal glorifieth. The P? ~jj voice. of penitence is, Have mercy upon me, O God, after' Thy great mercy, and according to the multitude of Thy
compassions do away mine iniquity: penitence offereth to ib. 17. God as a sacrifice a broken spirit, a contrite and humbled heart. The voice of the righteousness of Christ in His
judgment; I will sing, and understand in the undefiled way, when Thou shalt come unto me. For by mercy we are aided to do righteousness, that we may come without fear to judgment, where are destroyed out of the city of the Lord all who work iniquity. The verse wherewith this Psalm concludeth is the voice of life everlasting,
4. Praise the Lord in His saints, that is, in those whom
He hath glorified : praise Him in the firmament of His power. Praise Him in His deeds of strength ; or, as others have explained in His deeds of power: praise Him according to the multitude His greatness. All these His
Fa. 101, elect is this; /will sing unto Thee, O Lord, of mercy and
! '2'
ib. 8.
ver. 1. ver. 2.
21 '
righteousness of God in Him. If then they be the righte ousness of God, which He hath wrought in them, why are they not also the strength of Christ which He hath wrought in them, that they should rise again from the dead For in Christ's resurrection, strength especially set forth to us, for in His Passion was weakness, as the Apostle saith,
Cor. saints are; as the Apostle saith, But we may be the
2Cnr. 13, though He was crucified through weakness, yet He liveth
Phil. io.
Uom. ''
the power of God and in another place, to know Him, and the power of His resurrection. And well doth say, the firmament His power. For the firmament of His
power that He dieth no more, death hath no more dominion over Him. Why should not they also be called the works
God's strength, which He hath done in them yea rather, they themselves are the works of His strength just as
said, We are the righteousness of God in Him. For what more powerful than that He should reign for ever, with all His enemies put under His feet? Why should not they also be the multitude of His greatness? not that whereby He great, but whereby He hath made them great, many as they are, that is, thousands of thousands. Just as righteousness too understood in two ways, that whereby
is
of
:
it,
is
;
:
6,3 5, of
it it
?
is
it is
is
2
of
The mystical meaning of the instruments of music. 455
He is righteous, and that which He worketh in us, so as to Vre.
'
make us His righteousness.
5. These same saints are signified by all the musical
instruments in succession, to praise God in. For what the Psalmist began with, saying, Praise the Lord in His saints, that he carrieth out, signifying in various ways these same saints of His.
6. Praise Him in the sound of the trumpet: on account
3. of the surpassing clearness of note of their praise. Praise Him in the psaltery and harp. The psaltery praiseth God
from things above, the harp praiseth God from things below ; I mean, from things in heaven, and things in earth,
as He Who made heaven and earth. We have already
in another Psalm1, explained that the psaltery hath that^. board, whereon the series of strings rests that it may give a 312. better sound, above, whereas the harp has it below.
7. Praise Him in the timbrel and choir.
handwriting against the sinner ? What dealing so kindly, as to say, ' I regard not what ye were, be ye now what ye were not ? The Lord hath dealt kindly among His people, by forgiving them their sins, by promising them everlasting life. He dealeth kindly in converting him that was turned away, in aiding him that is fighting, in crowning the con
The Lord hath dealt kindly with His people, and the meek He shall lift up in salvation. For the proud too are lifted up, but not in salvation : the meek are lifted in salvation, the proud in death : that is, the proud lift up themselves, and God humbleth them : the meek humble themselves, and God lifteth them up. And He shall lift up the meek in salvation.
10. The saints shall exult in glory. I would say some what important: listen very needfully about the glory of the saints. For there is no one who loveth not glory. But the glory of fools, popular glory as it is called, hath snares to deceive, so that a man, influenced by the praises of vain men, shall be willing to live in such fashion as to be spoken of by men, whosoever they be, in whatsoever way. Hence it is that men, rendered mad, and puffed up with pride, empty within, without swollen, are willing ever to ruin their fortunes by bestowing them on stage-players, actors, men who fight with wild beasts, charioteers. What sums they give, what sums they spend! They lavish the
queror.
True glory and false glory. 441
powers not only of their patrimony, but of their minds too. Vrr. They scorn the poor, because the people shouteth not that ------ the poor should be given to, but the people do shout that
the fighter with wild beasts be given to. When then no shout
is raised to them, they refuse to spend; when madmen shout to them, they are mad too: nay, all are mad, both performer, and spectator, and the giver. This mad glory is blamed by the Lord, is offensive in the eyes of the Almighty. And yet, my brethren, Christ thus reproacheth His people, and saith, ' I have not received at your hands as much as they who fight with wild beasts : and in giving to them, ye gave of what was mine; but /
was naked, awrfMat"25. ye clothed Me not. Then say they, When saw we Thee naked, and clothed Thee not ? And He saith, Forasmuch as
ye have not done it unto one of the least of Mine, ye have
not done it unto Me. But thou choosest to clothe him, who pleaseth thee, whereas Christ displeaseth thee. Thou choosest to clothe the fighter with wild beasts, who may be beaten, and make thee blush : Christ is never conquered ; He hath
the devil, He hath conquered for thee, and to thee, and in thee ; such a conqueror as this thou choosest not to clothe. Wherefore ? Because there is less shouting, less madness about it. They then who delight in such glory, have an empty conscience. Just as they drain their chests, to send garments as presents, so do they empty their conscience, so as to have nothing precious therein.
11. But the saints who exult in glory, no need is there
for us to say how they exult: just hear the verse of the
Psalm which followeth : Tlie saints shall exult in glory,
they shall rejoice in their beds : not in theatres, or amphi theatres, or circuses, or follies, or market places, but in
their beds. What is, in their beds ? In their hearts. Hear
the Apostle Paul exulting in his bed: For this is our glory, 2 Cor. l, the testimony of our conscience. On the other hand, there is 12" reason to fear lest any be pleasing to himself, and so seem
to be proud, and boast of his conscience. For every one
ought to exult with fear, for that wherein he exulteth is
God's gift, not his own desert. For there be many that please themselves, and think themselves righteous; and there
conquered
442 By the ' two-edged sword' is meant
Psalm is another passage which goeth against them, which saith,
cxlix.
Prov. 20, 9.
ver. 6.
anj . . . pure from sin? There is then, so to speak, a limit to
glorying in our conscience, namely, to know that thy faith is sincere, thy hope sure, thy love without dissimulation. But since there are still many things which may offend the eyes of God, praise God Who hath given what thou hast ; so shall He perfect what He hath given. Wherefore when He had said, they shall rejoice in their beds, lest they should seem as it were self-satisfied, he added at once, the exultations of God are in their mouths. In such wise shall they rejoice in their beds, as not to attribute to them selves that they are good, but praise Him from Whom they
have what they are, by Whom they are called to attain to what they are not, and from Whom they hope for perfection, to Whom they give thanks, because He hath begun. The exultations of God are in their mouths. Now behold the saints, behold their glory, behold throughout the whole world, behold that the exultations of God are in their mouths.
n. And swords* sharpened on both sides in their hands. That is called a sword (framea) which is commonly called ' spata. ' For there are swords sharpened only on one side, which are called ' macha;rse. ' But these ' frameae' are also called ' romphaeae' and ' spatae. ' This sort of weapon contains a great mystical meaning, in that it is sharp on both sides. These swords are sharpened on both sides in their hands. By swords sharpened on both sides, we understand the Word of the Lord : it is one sword, but therefore are they called many, because there are many mouths and many tongues of
'frame*,
shall boast that he hath a clean lieart that he is
.
Heb. 4, the saints. The Word of the Lord then is a two-edged sword. 12? ? ?
How is it two-edged? It speaks of things temporal, it speaks also of things eternal. In both cases it proveth what it saith, and him whom it strikes, it severeth from the world.
Mat. 10, Is not this the sword whereof the Lord said, / am not come
34
to send peace upon earth, but a sword ? Observe how He came to divide, how He came to sever. He divideth the saints, He divideth the ungodly, He severeth from thee that which hindereth thee. The son willeth to serve God, the father willeth not : the sword cometh, the Word of God
the Word of God in the two Testaments. 443
cometh, and severeth the son from the father. The daughter vs>>. willeth, the mother willeth not; by the sword they are -- divided from one another. The daughter-in-law willeth,
the mother-in-law willeth not; let the sword sharpened on
both sides come, let it bring the promise of the present and future life, comfort in this life, enjoyment in eternity. Behold the sword sharpened on both sides promising things both temporal and eternal. Wherein hath it deceived us? Was there not a time when the Church of God was not spread throughout the whole world ? Lo, now it is. Before, it was read of, not seen: now, as it is read of, so also is it seen. Whatsoever is promised to us in this world belongeth to one side of the sword : whatever is promised for ever lasting, belongeth to the other side. Thou hast hope for the future, comfort for the present ; be not thou drawn back from Him Who would draw thee to Him ; be it father, mother, sister, w ife, friend, let him not draw thee back : so
shall the sword sharpened on both sides profit thee. To thy profit doth it sever thee, to thy harm dost thou bind thyself to them. Our Lord then came bearing the sword sharpened on both sides, promising things of eternity, ful filling those of this life. For therefore also are they called two Testaments. What then were the swords sharpened on both sides in their hands ? Have the two Testaments to do
with the swords sharpened on both sides? The Old Tes tament containeth temporal promises, the New, eternal. In both is found the Word of God, as a sword twice sharpened. Wherefore then is it in their hands, not in their tongues ? And swords, it saith, sharpened on both sides in their hands. By in their hands, he meaneth in power. They received then the Word of God in power, to speak where they would, to whom they would, neither to
fear power, nor to despise poverty. For they had in their hands a sword; where they would they brandished handled smote with it: and all this was in the power of
the preachers. For the Word be not in their hands, (lest perhaps some one should say, How the Word a sword sharpened on both sides, and yet in their hands? ') the Word, say, be not in their hands, why written, The Hag.
Word of the Lord was put in the hand of the Prophet l-m"<<
I
it,
is it
];
'
is
if
if
it,
444 How the two-edged sword slayeth.
Psjilm Haggai? Surely, brethren, God set not His Word in His cxlix^ fingers What is meant by, was put in his hand? It was put into his power to preach the Word of the Lord.
Lastly, we can understand these hands in another way also. For they who spake had the Word of God in their tongues, they who wrote, in their hands. And swords sharpened on both sides in their hands.
12. Now, brethren, ye see the saints armed : observe the slaughter, observe their glorious battles. For if there be a commander, there must be soldiers ; if soldiers, an enemy ; if a warfare, a victory. What have these done who had in their hands swords sharpened on both sides ? To do vengeance on the nations. See whether vengeance have not been done on the nations. Daily is it done : we do it ourselves by speaking. Observe how the nations of Babylon are slain. She is repaid twofold : for so is it written of her,
Rev. 18, repay her double for what she hath done. How is she repaid double? The saints wage war, they draw their swords twice sharpened; thence come defeats, slaughters, severances: how is she repaid double? When she had power to persecute the Christians, she slew the flesh indeed, but she crushed not God : now she is repaid double, for the Pagans are extinguished and the idols are broken. How, thou wilt say, are the Pagans slain ? How, save when
they become Christians ?
I seek a Pagan :
I find him not,
he is a Christian : the Pagan then is dead. For if they be
Acts 10, not slain, how came it to be said to Peter, slay and eat ?
13'
Whence was Saul the persecutor slain, and Paul the preacher raised up? I seek Saul the persecutor, and I find him not: he is slain. Wherewith ? With the sword twice sharpened. But because he was slain in himself and quickened again in
Gal. 2, CIhrist, therefore he is bold to say, so then it is no longer 2"' that live, but Christ liveth in me. As was done to him, so has been done through him. For when made a preacher,
he also had put into his hand the sword twice sharpened, to do vengeance on the nations. And lest thou shouldest think that men are really smitten with the sword, blood really shed, wounds made in the flesh, he goeth on and explaineth, upbraidings among the peoples. What is up- braidings? Reproof. Let the sword twice sharpened go
God's purpose in the obscurity of Scripture. 445
forth from you, delay not: God hath given it to you ac- Ver. cording to your measure. ' What kind of man art thou, 8" 9' who worshippest idols? ' Say to thy friend, if yet thou hast
one left to whom to say What kind of man art thou,
who hast abandoned Him by Whom thou wast made, and worshippest what He made Better the Workman, than that which He worketh thou blushest to worship the Workman, blushest thou not to worship what the Workman hath wrought? ' When he beginneth to blush, when he
beginneth to feel compunction, thou hast made
with thy sword, hath reached the heart, he about to die, that he may live. Swords twice sharpened are in their
hands, to do vengeance on the nations, reproofs among the peoples.
13. That they may bind their kings in fetters, and their ver. 8. 9. nobles in bonds of iron. To execute upon them the judgment written. We have easily explained how by the sword
they fall that they may rise, are severed that they may
be gathered, wounded that they may be made whole, die that they may live but what shall we do now how are we to explain, to bind their kings in fetters? The kings of the Gentiles are to be bound in fetters, and their nobles
in fetters, and that of iron. Give me your attention, that ye may recognise what ye already know. For these verses which we are beginning to explain are obscure, but what
am about to say upon them not new. It already known to you: ye have need now not to learn, but to remember. For for this purpose God willed to set down
some of His verses obscurely, not that any thing new should be dug out of them, but that what was already well known, might be made new by being obscurely set forth. We know that kings have been made Christians; we know that the nobles of the Gentiles have been made Christians. They are being made so at this day, they have been, they shall be the swords twice sharpened are not idle in the hands of the saints. How then do we understand their being bound in fetters and chains of iron Ye know, beloved and learned brethren, (learned call you, for ye have been nourished in the Church, and are accustomed to hear God's Word read,) that God hath chosen the weak things of the
wound
I
;
?
;
I
is
is
is
a
: it
?
if ? it, '
is
446 How the weak things of the world confound the strong.
Psalm world to confound the strong, and the foolish things of the CxI'"' world hath God chosen to confound the wise, and things which are not, just as things which are, that the things which are may be brought to nought. For thus saith the l Cor. 1, Apostle : For ye see your calling, brethren, how that not
many wise men after the flesh, not many mighty, not many noble, are called; but God hath chosen the foolish things of the world, and the weak things of the world, to confound the strong, and the ignoble and mean things hath God chosen, and things which are not, like as things which are, that the things which are may be brought to nought. Christ,
Who is God, came to benefit all, but He chose to benefit the emperor by means of the fisherman, not the fisherman by means of the emperor: and He chose those things which were of no weight in the world. Them He filled with His Spirit, to them He gave swords twice sharpened.
He commanded them ' to spread the Gospel, and to go throughout the whole world. ' The world roared, the lion lifted himself up against the Lamb, but the Lamb was found stronger than the lion. The lion was conquered in his rage, the Lamb conquered in His suffering. The hearts of men were turned to fear Christ ; kings and nobles began to be moved by miracles, to be troubled at the
fulfilment of prophecy, to see the whole race of mankind hurrying together to one Name. And what should they do ? Many chose to become ignoble, they gave up their house, they distributed their goods to the poor, they hastened on to perfection. For to such an one when imperfect it is
Mat. 19, said by the Lord, If thou wilt be perfect, go sell all that thou hast, and give to the poor, and come, follow Me, and thou shall have treasure in heaven. Many of the nobles did this, but they ceased to be nobles of the Gentiles, they chose rather to be poor in this world, noble in Christ. But many retain their former nobility, retain their royal powers, and yet are Christians. These are, as it were, in fetters and in bonds of iron. How so ? they received
Ecciua. fetters, to keep them from going to things unlawful, the 6' 2 ' fetters of wisdom, the fetters of the Word of G od.
14. Wherefore then are they bonds of iron and not bonds of gold ? They are iron so long as they fear : let them love,
Fear, the commencement : love, the perfection. 447
and they shall be golden. Observe, beloved, what I say. Ver. Ye have heard just now the Apostle John, There is no faar^-- in love, but perfect love casteth out fear, because fear hath 18. ' torment. This is the bond of iron. And yet unless a man
begin through fear to worship God, he will not attain to
love. -The fear of the Lord is the beginning of wisdom. P1. 111 The beginning then is bonds of iron, the end a collar of10' gold. For it is said of wisdom, a collar of gold around thy Eccius. neck. She would not put on thee a collar of gold, unless6'24' first she had bound thee in bonds of iron. Thou beginnest
with fear, thou attainest at last to wisdom. How many are
there, who are unwilling to do evil because they fear hell, because they fear torment. As yet they love not righteous
ness. If they were promised impunity, and it were said
to them, ' Do what ye will without fear, ye shall not be punished for it,' they would let loose their lust, to run
on into all that is most vile.
And especially so, my brethren, specially kings and nobles, to whom it is not
easily said, What hast thou done ? For the poor man, though he fear not God, yet because he hath no strength, nought to rely on, lest when he proceed to act he be hurried to punishment, ceaseth through fear of man, though
not of God. But the powerful of the world, kings and nobles, if they fear not God, what shall they fear ? But the
Word is preached to them, and they are smitten with the
sword twice sharpened. It is said to them, that there is One
Who setteth some on His right hand, others on His left,
that He may say to those who are on the left, Go ye into Mat. 25, everlasting fire, that is prepared for the devil and his angels.
As yet they love not righteousness, but they fear punish
ment, and fearing punishment, they have already received
fetters, and are being disciplined in bonds of iron. There cometh to us a man powerful in this world, his wife offendeth him, and perhaps he hath desired another man's
wife who is more beautiful, or another woman w ho is richer,
he wisheth to put away the one he hath, yet he doeth it not.
He heareth the words of the servant of God, he heareth the Prophet, he heareth the Apostle, and he doeth it not;
he is told by one in whose hands is a sword twice sharpened,
' Thou shalt not do it: it is not lawful for thee: God
448 God's commands, ' bonds of iron. '
Psalm allowetb. thee not to put away thy wife, save for the cause of
He heareth this, he feareth, and doeth it not 32. His slippery feet were already beginning to slide ; they are held with fetters; he hath bonds of iron, he feareth God. It is said to him, 'God will condemn thee if thou doestit: He is a Judge above all, He heareth the groanings of thy
wife ; thou wilt be held guilty in His sight. ' On one side lust allureth, on the other fear deterreth. He would go on to consent to an evil desire, were it not that bonds of iron held him back. Now further, if he were to say, ' I desire now to be continent, I would have no wife,' this is impossible. What if thou wishest, and she be unwilling ? Should she by thy continence be made to commit fornication? If she
Rom. 7, marry another while thou art alive, she shall be an adulteress.
g? l,a 'fornication.
'
God willeth not to purchase such a gain by such a loss. Pay that which is due : though thou exactest not what is thy due, yet pay. God will reckon it unto thee for perfect sauctification, if thou exactest not what she owes to thee, and yet payest what is due to her. Thou fearest; thou doest it not ; thy bonds are shaken. Hear that thou art
l Cor. 7, bound with bonds of iron: Art thou bound unto a wife, seek not to be freed. It is a hard bond, it is of iron. For when the Lord saith this, He sheweth that it is a bond of iron. Listen, young men ; the bonds are of iron, seek not to set your feet within them ; if ye do, ye shall be bound more tightly with fetters. Such fetters the hands of the Bishop make strong for you. Do not men who are thus fettered fly to the Church, and are here loosed ? Men do fly hither, desiring to be rid of their wives : here they are
Mat. i9, more tightly bound: no man looseth these fetters. What
6-
God joined together, let not man put asunder. But these bonds are hard. Who but knows it? This hardness the ib. io. Apostles grieved at, and said, If this be the case with a wife, it is not good to marry. If the bonds be of iron, it is not good to set our feet within them. And the Lord said, ib. li. All men cannot receive this saying, but let him that can receive it, receive it. Art thou bound unto a wife ? seek not to be freed, for thou art bound with bonds of iron. Art
thou free from a wife, seek not a wife; bind not thyself with bonds of iron.
-
The mystical number of the Psalms. 449
15. To do in them the judgment that is written. This Ver. is the judgment which the saints do throughout all nations, ^rif- Wherefore written? Because these things were before written, and now are fulfilled. Behold now they are being
done: erst they were read, and were not done. An J he
hath concluded thus, this glory have all His saints. Throughout the whole world, throughout entire nations, this
the saints do, thus are they glorified, thus do they exalt
God with their mouths, thus do they rejoice in their beds,
thus do they exult in their glory, thus are they lifted up
in salvation, thus do they sing a new song, thus in heart
and voice and life they say Halleluia. Amen.
PSALM CL. EXPOSITION.
Lat. Cl.
1. Although the arrangement of the Psalms, which seems to me to contain the secret of a mighty mystery, hath not yet been revealed unto me, yet, by the fact that they in all amount to one hundred and fifty, they suggest somewhat even to us, who have not as yet pierced with the eye of our
mind the depth of their entire arrangement, whereon we may without being over bold, so far as God giveth, be able to speak. Firstly, the number fifteen, whereof it is a multiple; (for one hundred and fifty is of the same value in the order of tens, as fifteen is in the order of units, for it is made up of fifteen times ten ; and the same is the value of one thousand five hundred in the order of hundreds, for it is fifteen times one hundred ; and of fifteen thousand in the order of thousands, for it is fifteen times one thousand ;) this number fifteen, I say, signifieth the agreement of the two Testaments. For in the former is observed the Sabbath, which signifieth rest; in the latter the Lord's
Day, which signifieth resurrection. The Sabbath is the seventh day, but the Lord's Day, coming after the seventh, must needs be the eighth, and is also to be reckoned the
first. For it is called the first day of the week', and so 'una
VOL. VI. G g
Sabbati
450 The mystical meaning of the number fifty .
Psalm from it are reckoned the second, third, fourth, and so on to
cl"
the seventh day of the week, which is the Sabbath. But from Lord's Day to Lord's Day is eight days, wherein is declared the revelation of the New Testament, which in the Old was as it were veiled under earthly promises. Further, seven and eight make fifteen. Of the same number too are the Psalms which are called ' of the steps,' because that was the number of the steps of the Temple. Further too, the number fifty in itself also containeth a great mystery. For it consisteth of a week of weeks, with the addition of one as an eighth to complete the number of fifty. For seven times seven make forty-nine, whereto one is added to make fifty. And this number fifty is of so great meaning, that it was after the completion of that number of days from the Lord's Resurrection, that, on the fiftieth day exactly, the Holy Spirit came upon those who were gathered together in Christ. And this Holy Spirit is in Scripture especially spoken of by the number seven, whether in
Isaiah or in the Apocalypse, where the seven Spirits of Rev. 1, God are most directly mentioned, on account of the seven-
20"
Ps. 19, Lord, which is clean, and endureth for ever. But perfect i John4 love casicth out slavish fear, and maketh us free, so that we 18. do no servile works, which are forbidden on the Sabbath :
Rom. 5, and the love of God is shed abroad in our hearts by the
fold operation of one and the self-same Spirit. And this Is. 11, 2. sevenfold operation is thus mentioned in Isaiah : Hie Spirit of the Lord shall rest upon Him, the Spirit oftrisdom and
understanding, the Spirit of counsel and of strength, the Spirit of knowledge and of goodness, the Spirit of the fear of the Lord. By this should be understood the fear of the
5.
Holy Spirit Which is given us. Hence also the Holy Spirit is spoken of under the number seven. But this period of fifty the Lord divided into forty and ten : for on the fortieth day after His Resurrection He ascended into heaven, and then after ten days were completed He sent the Holy Spirit : under the number forty setting forth to us the period of temporal sojourn in this world. For the number four prevaileth in forty ; and the world and the year have each four parts; and by the addition of the number ten, as a sort of reward added for the fulfilment of
Can the Psalms be divided into books ?
451
the law in good works, eternity itself is figured. The Ver. number one hundred and fifty containeth this fifty three ----
times, as though it were multiplied by the Trinity. Where fore for this reason too we make out that this number of the Psalm is not unsuitable. For in the number of the fishes too which were caught in the nets which were let down after the Resurrection, by the adding of three to one hundred and fifty, we seem to have a kind of suggestion given us,
into how many parts that number ought to be divided,
namely, that it should contain three fifties.
is another account too of that number of fishes, one much more deep and pleasing, namely, that we arrive at that same number, by setting down seventeen in a column, and adding all the numbers from one to seventeen together. But in
the number ten is signified the Law, in seven, Grace ; for nought fulfilleth the Law save love spread abroad in our Rom. 5, hearts by the Holy Spirit, Who is set forth under the5, number seven.
2. Now in that some have believed that the Psalms are divided into five books, they have been led by the fact, that so often at the end of Psalms are the words, so be it, so be it. But when I endeavoured to make out the principle of
this division, I was not able ; for neither are the five parts equal one to another, neither in quantity of contents, nor yet even in number of Psalms, so as for each to contain thirty. And if each book end with, so be it, so be it, we may reasonably ask, why the fifth and last book hath not the same conclusion. We however, following the authority of
canonical Scripture, where it is said, For it is written in Acts 1, the book of Psalms, know that there is but one book of20' Psalms. And I see indeed how this can be true, and yet
the other be true also, without contravening it. For it may
be that there was some custom in Hebrew literature, whereby that is called one book which yet consists of
more than one, just as of many churches one church con- sisteth, and of many heavens one heaven, (for he passed not
over any of the heavens, who said, My help is in the Name Vs. 121,
and2,
of the Lord, Who hath made heaven and earth:
again, although Scripture saith, And God called the firma- Gen. 1, menl heaven, and bade the waters to be above the firma-
og2
Though there
45-2 The Psalms one book in their entire unity.
Psalm merit, that is, above the heaven, yet the same Scripture is Pa? i4ti not vvron8 when it saith, And let the waters that are 4. 'above the heavens praise the Name of the Lord, in not
above heaven,) and one land of many lands. For it is our everv-day habit to say, 'the globe* of the earth,' and 'the globe of the lands. ' And when it is said, it is written in the book of Psalms, though the customary way of speaking is such that he seem to have wished to suggest that there is but one book, yet to this it may be answered, that the words mean ' in a book of the Psalms,' that is, ' in any one of those five books. ' And this is in common language so unprecedented, or at least so rare, that we are
only convinced that the twelve Prophets make one book, Acts 7, because we read in like manner, As it is written in the
saying,
42.
book of the Prophets. There are some too who call all the canonical Scriptures together one book, because they agree in a very wondrous and divine unity ; and they say, that
Pa. 40,8. this is why it Iis said, In the head of the book it is written
should do Thy Will; that so it may be understood that it was by the Son that the Father made
of Me, that
the world, Whose creation is the beginning of Scripture in the book of Genesis, or rather because it seems to be pro phecy, not relating things done, but foreannouncing things to come, (for HeI saith not, that I
have done, but, that I should do, Thy Will,) this passage should be referred to that which is written in the first part of the
may do, or, that
Gen. 2, same book, they twain shall be in one flesh ; which the Apostle saith a great mystery, in Christ and the Church. 22. However, this book of the Psalms may be understood to be meant, when said, In the head of the book written
of Me, that should do Thy Will for goeth on, My Ps. 40,9. God, am willing, and Thy Law within My Heart. For
the very first Psalm, which stands in the head this book, understood to be prophecy of Him; Blessed the
Man that hath not gone away in the counsel the ungodly, nor stood in the way of sinners, and hath not sat in the seat of pestilence but in the Law of the Lord His Will, and in His Law will He exercise Himself day and night: so that this what meant by, My God, am willing,
Orbera terra,' and orbem terrarum. '
Pa. 1,1.
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The succession of the books of the Psalms.
453
and Thy Law is in the midst of My Heart : but that Ver. which comes next, / have declared the good tidings of"Thy p~40 Righteousness in the great congregation, is more suitably 10. referred to the other passage, they shall be twain in one
flesh.
3. Whichever then of these is understood by the words, in
the head of the book, this book of the Psalms, in its parts of fifty Psalms each, if it be questioned by these very divisions of fifties,
gives an answer important and very worthy of consideration.
For it seems to me not without significance, that the fiftieth
is of penitence, the hundredth of mercy and judgment, the hundred and fiftieth of the praise of God in His saints.
For thus do we advance to an everlasting life of happiness,
first by condemning our own sins, then by living aright,
that, having condemned our ill life, and lived a good life,
we may attain to everlasting life. For God, according to
the purpose of His hidden righteousness and goodness,
whom He predestined, them He also called; and whom He Rom. 8, called, them He also justified ; and whom He justified,30' them He also glorified. Our predestination is not wrought
in ourselves, but in secret with Him, in His foreknowledge. But the three which remain are wrought in us, calling,
justifying, glorifying. We are called by the preaching of repentance ; for thus began the Lord to preach the Gospel, Repent ye, for the kingdom of heaven is at hand. We are Matt. 4,
justified in the calling of mercy and fear of judgment,
hence it is said, Save me, O God, in Thy Name, and judge Pa. 54,1. me in Thy strength. He feareth not judgment, who hath previously attained salvation. Being called, we renounce
the devil by repentance, that we may not continue under
his yoke : being justified, we are healed by mercy, that we
may not fear judgment : being glorified, we pass into ever
lasting life, where we praise God without end. I Hereto,
I think, belongeth what the Lord saith, Behold,
cast out devilIs, and work cures to-day and to-morrow, and the third
am perfected. And this He also shewed in the three days of His passion, His sleeping, His awakening. For He was crucified, buried, rose again. On the cross He trinmphed over principalities and powers, in the tomb He rested, in His resurrection He exulted. Penitence cruci-
day
454 God praised in His Saints.
Psalm fieth, righteousness soothed, life eternal glorifieth. The P? ~jj voice. of penitence is, Have mercy upon me, O God, after' Thy great mercy, and according to the multitude of Thy
compassions do away mine iniquity: penitence offereth to ib. 17. God as a sacrifice a broken spirit, a contrite and humbled heart. The voice of the righteousness of Christ in His
judgment; I will sing, and understand in the undefiled way, when Thou shalt come unto me. For by mercy we are aided to do righteousness, that we may come without fear to judgment, where are destroyed out of the city of the Lord all who work iniquity. The verse wherewith this Psalm concludeth is the voice of life everlasting,
4. Praise the Lord in His saints, that is, in those whom
He hath glorified : praise Him in the firmament of His power. Praise Him in His deeds of strength ; or, as others have explained in His deeds of power: praise Him according to the multitude His greatness. All these His
Fa. 101, elect is this; /will sing unto Thee, O Lord, of mercy and
! '2'
ib. 8.
ver. 1. ver. 2.
21 '
righteousness of God in Him. If then they be the righte ousness of God, which He hath wrought in them, why are they not also the strength of Christ which He hath wrought in them, that they should rise again from the dead For in Christ's resurrection, strength especially set forth to us, for in His Passion was weakness, as the Apostle saith,
Cor. saints are; as the Apostle saith, But we may be the
2Cnr. 13, though He was crucified through weakness, yet He liveth
Phil. io.
Uom. ''
the power of God and in another place, to know Him, and the power of His resurrection. And well doth say, the firmament His power. For the firmament of His
power that He dieth no more, death hath no more dominion over Him. Why should not they also be called the works
God's strength, which He hath done in them yea rather, they themselves are the works of His strength just as
said, We are the righteousness of God in Him. For what more powerful than that He should reign for ever, with all His enemies put under His feet? Why should not they also be the multitude of His greatness? not that whereby He great, but whereby He hath made them great, many as they are, that is, thousands of thousands. Just as righteousness too understood in two ways, that whereby
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The mystical meaning of the instruments of music. 455
He is righteous, and that which He worketh in us, so as to Vre.
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make us His righteousness.
5. These same saints are signified by all the musical
instruments in succession, to praise God in. For what the Psalmist began with, saying, Praise the Lord in His saints, that he carrieth out, signifying in various ways these same saints of His.
6. Praise Him in the sound of the trumpet: on account
3. of the surpassing clearness of note of their praise. Praise Him in the psaltery and harp. The psaltery praiseth God
from things above, the harp praiseth God from things below ; I mean, from things in heaven, and things in earth,
as He Who made heaven and earth. We have already
in another Psalm1, explained that the psaltery hath that^. board, whereon the series of strings rests that it may give a 312. better sound, above, whereas the harp has it below.
7. Praise Him in the timbrel and choir.
