No More Learning

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possessing as though they possessed not, and using this Ver. world as though not using it. But there are others who - -10, - cling to things allowed to infirmity with a degree of affection. 30. si. He robs not another of his estate, but so loves his own, that
if he loses it he will be disturbed.
another's wife, but so clings to his own, so cohabits with his
own, as not therein to keep the measure prescribed in the
laws, for the sake of begetting children. He does not take
away other men's things, but reclaims his own, and has a law-suit with his brother. For to such it is said, Now indeed there is altogether a fault among you, because yet Cor. 6, have law-suits with each other. But these very suits he7' orders to be tried in the Church, not to be dragged into
court, yet he says they are faults. For a Christian contends
for earthly things more than becomes one to whom the kingdom of Heaven is promised. Not the whole of his
heart doth he raise upward, but some part of it he draggeth
on the earth. Lastly, if there come the trial of martyrdom
to be undergone? , they that have Christ for foundation
and build up gold, silver, precious stones, what say they on 1 Cor. 3,
such an opportunity ?
and to be with Christ. Cheerful they run, either not at 23. all or but slightly are they saddened from earthly frail ness. But all those others that love their own property, their own houses, are grievously disturbed; the hay, and the stubble, and the sticks are burned. They have then wood, hay, stubble on the foundation, but of allowable things, not of unlawful. For I say, brethren, thou hast the foundation, cleave to heaven, trample on earth. If such thou art, thou buildest not save gold, silver, and precious
stones. But when thou sayest, I love that possession, I fear lest it be lost; and the loss approaches, and thou growest sad; thou dost not indeed prefer it to Christ; for in such sort thou lovest that possession, that if it be said to thee, Will thou have it or Christ ? though thou art sad at losing yet thou dost rather embrace Christ, Whom thou hast laid for thy foundation thou wilt be saved as through fire. Hear another case. Thou canst not keep that pos session unless thou bear false witness and not to do this,
Ducendi Martyrii,' al. dicendi,' of Martyr's testimony to be borne. '
He does not covet
It is good me to be for
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132 Wilful crimes cut offfrom Christ. Hypocrites.
Psalm to lay Christ for a foundation : for the Truth hath said, The lxxxi. mouth thal Heth siayetft uie Therefore if thou lovest
Wisd. 1, 11.
3
thy possession, yet dost not for its sake commit violence,
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dost not for its sake bear false witness, dost not for its sake commit manslaughter, dost not for its sake swear falsely, dost not for its sake deny Christ : in that thou wilt not for its sake do these things, thou hast Christ for a foundation. But yet because thou lovest and art saddened if thou losest upon the foundation thou hast placed, not gold, or silver, or precious stones, but wood, hay, stubble. Saved therefore thou wilt be, when that begins to burn which thou hast built, yet so as by fire. For let no one on this found ation building adulteries, blasphemies, sacrileges, idolatries, perjuries, think he shall be saved through fire, as though they were the wood, hay, stubble but he that buildeth the love of earthly things on the foundation of the kingdom of
Heaven, that upon Christ, his love of temporal things shall be burned, and himself shall be saved through the
. . . . . .
Mdo-
Mat. 21, saying, go to the vineyard, and not going and their time
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shall be, not for time, but for ever. And who are these (Ver. 16. ) And He fed them of the fat wheat. Ye know the fat of wheat, whereof many are fed that have lied unto Him. And He fed them of the fat of wheat He mingled
right1 foundation. Him; 22. The enemies of the Lard have lied unto
in
John 13, them with His own Sacraments. Even Judas, when He 26. .
gave him the sop, He fed of ihe fat of wheat. And the enemy of the Lord lied unto him, and his time shall be for ever. And He fed them of the fat of wheat, and from
Ex. 17, the rock with honey He satisfied them. In the wilderness from the rock He brought forth water, not honey. Honey wisdom, holding the first place for sweetness among
the viands of the heart. How many enemies of the Lord, then, that lie unto the Lord, are fed not only of the fat of wheat, but also from the rock with honey, from the wisdom of Christ? How many are delighted with His word, and with the knowledge of His sacraments, with the unfolding of His parables, how many are delighted, how many applaud with clamour! And this honey not from any chance person, but
\CoT. \o,from the rock. But the Rock was Christ. How many, then
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The Christians Public Spectacles. God how among gods. 1 33
are satisfied with that honey, cry out, and say, It is sweet; Ver. say, Nothing better, nothing sweeter could be thought or said ! - - and yet the enemies of the Lord have lied unto Him. I like
not to dwell any more on matters of grief; although the Psalm endeth in terror to this purpose, yet from the end of it,
I pray you, let us return to the heading: Exult unto God our Helper. Turned unto Godb.
And after the word.
Not lightly have your minds in the name of Christ been
occupied with the Divine exhibitions, and raised to earnest ness, not only for desiring some things, but also for shunning some things. These are the exhibitions that are useful, healthful, building up. not destroying : yea both destroying and building up, destroying new gods, building up faith in the true and eternal God. Also for to-morrow we invite your love. To-morrow, they have, as we have heard, a sea in the theatre : let us have a harbour in Christ. But since the day after to-morrow, that is, the fourth of the week, we cannot meet at the ' Table of Cyprian,' because it is the festival of the holy Martyrs, to-morrow let us meet at that Table.
PSALM LXXXII. Lat. A Ptalm for Asaph himself.
This Psalm, like others similarly named, was so entitled either from the name of the man who wrote or from the explanation of that same name, so as to refer in meaning to the Synagogue, which Asaph signifies especially as this intimated in the first verse. For begins, (ver. 1. ) God stood
in the synagogue gods. Far however be from us to understand by these Gods the gods of the Gentiles, or idols, or any creature in heaven or earth except men; for little after this verse the same Psalm relates and explains what Gods means in whose synagogue God stood, where says,
hare said, Ye are gods, and ye are all the children of the Most High but ye shall die like men, and fall like one of the
In the synagogue of these children of the Most High,
of whom the same Most High said by the mouth of Isaiah, /Is. 2.
Possibly alluding to the last verse similar incidental addition occurs at the of Ps. lxxx. Or may direct them to end of the expositiou of Ps. lxii.
tarn to God and repeat the Psalm. A
princes.
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134 The Jews spoken of as Children of God.
Psalm ha ve begotten sons and brought them up, but they despised Me, lx"IL stood God. By the synagogue we understand the people of Israel, because synagogue is the word properly used of them,
although they w ere also called the Church. Our congregation, on the contrary, the Apostles never called synagogue, but always Ecclesia; whether for the sake of the distinction, or because there is some difference between a congregation whence the synagogue has its name, and a convocation whence
w<<<A,i-the Church is called Ecclesia': for the word congregation kJw. (or flocking together) is used of cattle, and particularly of that ? greges ljin(i properly called "flocks*," whereas convocation (or calling
Ps. 73, 23'
ib. 16.
together) is more of reasonable creatures, such as men are.
Inother Psalm, / Accordingly in the person of Asaph is sung in a
became as it vcere a beast before Thee ; yet
Thee. Yet although the properly of the one true God, instead of the greatest and highest benefits, they used to ask Him for carnal, earthly, temporal things. We find that they were also often called sons, not by that grace which belongs to the New Testament, but by that of the Old, the grace by which He chose Abraham, and from his flesh raised up so great a nation, by which before they were yet born he loved Jacob but hated Esau, by which He freed them from Egypt, by which He cast out the nations, and brought them into the land of promise. For if this also" were not grace, it certainly
am always by
John 1, would not presently be said of us, who have power given us to become sons of God, not for the sake of obtaining an earthly but an heavenly kingdom, in the same Gospel, that we have received grace for grace, that for the promises of the Old Testament the promises of the New Testament. think then that clear in what synagogue of gods God stood.
2. The next question is, whether we should understand the Father, or the Son, or the Holy Spirit, or the Trinity, to have stood among the congregation gods, and in the midst to distinguish the gods because Each One God, and the Trinity Itself One God. It not indeed easy to make this clear, because cannot be denied that not bodily but spiritual presence of God, agreeable to His nature, exists widi created things in wonderful manner, and one which but few
e. the Old Testament adoption, as well as the New.
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God's presence universal. Christ's, as Man, special. 135
do understand, and that imperfectly : as to God it is said, IfI Ver.
shall ascend into heaven, Thou art there; if I shall qo down -- Ps. 139 '
into hell, Thou art there also. Hence it is rightly said, that 8. God stands in the congregation of men invisibly, as He fills heaven and earth, which He asserts of Himself by the Pro- Jer. 23, phet's mouth; and He is not only said, but is, in a way, 24. known to stand in those things which He hath created, as
far as the human mind can conceive, if man also stands and hears Him, and rejoices greatly on account of His voice within. But I think that the Psalm intimates something that took place at a particular time, by God's standing in the con gregation of gods. For that standing by which He fills heaven and earth, neither belongs peculiarly to the synagogue, nor varies from time to time. God, therefore, stood inIthe
congregation of gods; that is, He Who said of Himself,
not sent but to the lost sheep of the house of Israel.
cause too is mentioned ; but in the midst, to judge of the
gods. I acknowledge that God stood in the congregation of
gods, of those whose are the fathers, and from whom ac-Rom. 9, cording to the flesh Christ came. For in order that He6' might stand in the congregation of gods, on that account Rom. l, He was of them according to the flesh. But what is God? J'
Not such as those gods in whose synagogue of gods He
stood : but as the Apostle continues, Who is over all, God
blessed for ever. I acknowledge, I say, that He stood ;
I acknowledge God the Bridegroom in the midst ? , of Whom
one who was His friend said, He standeth in the midst of you, John l, Whom ye know not. For they are those of whom a little
after it is said in the Psalm, Theg did not know, neither did
they understand, they walk on in darkness. The Apostle
also bears witness, That blindness hath in part happened^0"*-
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His grace, of the same lump making some vessels for honour Rom. 9,
unto Israel, that the fulness of the Gentiles might come in.
For they saw Him when He stood in the midst of them ; but
they did not see Him to be God, as He wished to be seen,
Who said, He who hath seen Me hath seen the Father also. Johnl4, He distinguishes the gods, not by their own merits, but by 9
and others for dishonour. For who distinguishelh
What hast thou that thou hast not received? But if thou 7.
* Oxf. Mss. ' in the midst of the gods. '
am Mat. 16, The24,
'/'ee? iCor4
136 The Jews called on to give just judgment for Christ.
Psalm hast received it, why boastest thou as if thou hast not re- cetvedf
3. Hear now the voice of God decreeing, hear the voice Ps. 29,7. of the Lord dividing the flames of fire: (ver. 2. ) How long will ye judge unrighteously, and accept the persons of the Ps. 4, 2. ungodly ; as in another place, How long are ye heavy in heart ? Until He shall come Who is the light of the heart ?
I have given a law, ye have resisted stubbornly: I sent Prophets, ye treated them unjustly, or slew them, or con nived at those who did so. But if they are not worthy to be even spoken to, who slew the servants of God that were
sent to them, ye who were silent when these things were doing, that is, ye who would imitate as if they were innocent those who then were silent, how long will ye judge un righteously, and accept the persons of the ungodly ? If the Heir comes eveu now, is He to be slain ? Was He not willing for your sake to become as it were a child under guardians ? Did not He for your sake hunger and thirst like
Mat. 11,one in need ? Did He not cry to you, Learn of Me, for I
29Cor 8,9.
ipupMo
am meek ana- lowly of heart? Did He not become poor, when He was rich, that by His poverty we might be made rich ?
Ver. 3. Give sentence, therefore,_/br the fatherless1 and the poor man, justify the humble and needy. Not them who for their own sake are rich and proud, but Him Who for your sake was humble and poor, believe ye to be righteous : pro
claim Him righteous.
4. But they w ill envy Him, and will not at all spare Him,
saying, " This is the Heir, come, let us kill Him, and the inheritance shall be ours. "
Ver. 4. Deliver, then, the poor man, and save the needy from the hands ofthe ungodly. This is said that it might
be known, that in that nation where Christ was born and put to death, those persons were not guiltless of so great a crime, who being so numerous, that, as the Gospel says, the Jews feared them, and therefore dared not lay hands on Christ, afterwards consented, and permitted Him to be slain by the malicious and envious Jewish rulers: yet if they had so willed, they would still have been feared, so that the hands of the wicked would never have prevailed
Sin of connivance. ' Foundations of the earth' moved. 137
against Him. For of these it is said elsewhere, Dumb dogs, they know not how to bark. Of them too is that said, Lo, - how the righteous perisheth, and no man layeth it to heart. ^'
10'; 67, He perished1 as far as lay in them, who would have Him \-Qx{ to perish ; for how could He perish by dying, Who in that M>>s.
If then
5. To all of them, verily, what follows is most fitly suited: (ver. 5. ) They did not know nor understand, they walk
on in darkness. " For if even they had known, they would i Cor. never have crucified the Lord ofglory and those others, if2' 8.
they had known, would never have consented to ask that Barabbas should be freed, and Christ should be crucified.
But as the above-mentioned blindness happened in part
unto Israel until the fulness of the Genliles should come in,
this blindness of that People having caused the crucifixion
of Christ, all the foundations of the earth shall be moved.
So have they been moved, and shall they be moved, until
the predestined fulness of the Gentiles shall come in. For
at the actual death of the Lord the earth was moved, and Mat. 27, the rocks rent. And if we understand by the foundations of61'
the earth those who are rich in the abundance of earthly possessions, it was truly foretold that they should be moved, either by wondering that lowliness, poverty, death, should be so loved and honoured in Christ, when it is to their mind great misery ; or even in that themselves should love and follow and set at nought the vain happiness of this world. So are all the foundations of the earth moved, while they partly admire, and partly are even altered. For as without absurdity we call foundations of heaven those on whom the kingdom of heaven built up in the persons of saints and faithful; whose first foundation Christ Himself, born of the
Virgin, of whom the Apostle says, Other foundation can no Cor. man lay than that which is laid, which is Christ Jesus; next11,
the Apostles and Prophets themselves, by whose authority the
way rather was seeking again what had perished ?
they are justly blamed and deservedly rebuked, who by their ' lieth-' dissembling suffered such a wicked deed to be committed ;
how must they be blamed, or rather not only blamed, but how severely must they be condemned, who did this of design
and malice ?
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1 38 Lowliness of Christ the cure of earthly pride.
Psalm heavenly place is chosen', that by obeying them we may be
'^irTTui builded together with them ; whence he says to the Ephesians,
Eph.
2, Now are ye no longer strangers and sojourners, but ye are
19-
fellow-citizens of the saints, and of the household of God, built upon the foundation of Apostles and Prophets, Christ Jesus Himself being the chief corner stone, in Whom all the building
fitly joined together increases to a holy temple in the Lord; so it is not unsuitable to understand by the foundations of the world, those who by the envy which their superabundant possession of earthly happiness excites, lead men to lust after such enjoyments, and by acquiring them to be built together like earth upon earth, as in that building above like heaven
Gen. 3, upon heaven : since to the sinner it was said, Earth thou art,
Ps. 19 i- *'
and uni0 earth shall thou return ; and, The Heavens declare the glory of God, when their sound is gone out into all lands, and their words unto the end of the world*.
6. But the kingdom of earthly happiness is pride, to oppose which came the lowliness of Christ, rebuking those whom He wished by lowliness to make the children of the Most High, and blaming them :
(ver. 6. )
/ said, Ye are gods, ye are all
the children of the Most High. (Ver. 7. ) But ye shall die like
men, and I like one the princes. Whether to those He
fall of
said, Ye are gods, and to those who particularly
said this,
are unpredestined to eternal life ; and to the other, 8fc. But ye shall die like men, Sgc. and shallfall like one of the princes, in this way also distinguishing the gods ; or whether He blames all together, in order to distinguish the obedient and those who received correction, I said, Ye are gods, and ye are all the children of the Most High : that is, to all of you I promised celestial happiness, but ye, through the infirmity of your flesh, shall die like men, and through haughtiness of soul, like one of the princes, that is, the devil, shall not be exalted, but shall
As if He said : Though the days of your life are so few, that ye speedily die like men, this avails not to your correction : but like the devil, whose days are many in this world, because he dies not in the flesh, ye are lifted up so that ye fall. For by devilish pride it came to pass that the perverse and blind rulers of the Jews envied the glory of Christ : by this will it
? This text being explained in the New Testament of the Apostles.
fall.
Christ risen 'judges the earth. ' Two ' Congregations' 189
came to pass, and still does, that the lowliness of Christ Vrr. crucified unto death is lightfy esteemed in the eyes of them 8- - who love the excellence of this world.
7. And therefore that this vice may be cured, in the person of the Prophet himself it is said, (ver. 8. ) Arise, 0 God, and judge the earth ; for the earth swelled high when it crucified
Thee: rise from the dead, and judge the earth. For Thou shall destroy among all nations. What, but the earth? that is, destroying those who savour of earthly things, or destroying the feeling itself of earthly lust and pride in believers ; or separating those who do not believe, as earth to be trodden under foot and to perish. Thus by His members, whose con versation is in heaven, He judges the earth, and destroys it among all nations. But 1 must not omit to remark, that some copies have, for Thou shall inherit among all nations. This too may be understood agreeably to the sense, nor does any thing prevent both meanings existing at once. His inheritance takes place by love, which in that He cultivates by His com mands and gracious mercy, He destroys earthly desires.
PSALM LXXXIII.
l^t;i
Of this Psalm the tide song of a Psalm of Asaph. We have already often said what the interpretation of Asaph, that is, congregation. That man, therefore, who was called Asaph, named in representation of the congregation of God's people in the titles of many Psalms. But in Greek, congregation called synagogue, which has come to be held for a kind of proper name for the Jewish people, that should be called The Synagogue; even as the Christian people
more usually called The Church, in that too congre gated.
2. The people of God, then, in this Psalm saith, (ver. I. ) God, who shall be like unto Thee Which suppose to be more fitly taken of Christ, because, being made in the
likeness of men, He was thought by those by whom He was Phil. despised to be comparable to other men for He was even reckoned among the unrighteous, but for this purpose, that u. 53,
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140 Christ, in this Psalm, addressed as God the Judge. Psalm He might be judged. But when He shall come to judge,
lxxxiii.
Ps. 46, the faithful can doubt was spoken unto Christ. Thy throne, O God, is for ever and ever, a sceptre of righteousness is the sceptre of Thy kingdom. Thou hast loved righteousness and hated iniquity ; therefore hath God, Thy God, anointed Thee with the oil of gladness above Thy fellows. To Him therefore also now it is said, O God, who shall be like unto Thee ? For unto many Thou didst vouchsafe to be likened in Thy humiliation, even so far as to the robbers that were crucified with Thee : but when in glory Thou sbalt come, who shall be like unto Thee ? For what great thing is said, when it is said to God, " Who shall be like unto Thee? " unless it be said to Him, Who vouchsafed to be like men,
Phil. 2, taking unto Him the form of a servant, made in the '- likeness of men, and found in fashion as a man? And therefore he saith not, " Who is like unto Thee," which in fact would be right to say if it referred to the Godhead. But because it referred to the form of a servant, it is then His
unlikeness to other men will appear, when He shall appear in glory. Therefore it follows, Keep not silence, nor be restrained, O God. Because at first He was sileul, that He
Is. 63,7. might be judged; when like as a lamb before him that sheared him was dumb, so He opened not His mouth, and restrained His power. And that He might shew that He
g^all ^e done what is here said, O God, who is like unto Thee ? For if the Psalms did not use to speak to the Lord Christ, that too would not be spoken which not one of
John 18, was holding it back, upon that word of His when He said, /
G'
Is. 42, 14,
Ps. 60,3.
am He, they who were seeking Him that they might take Him, went backward, and fell. Would He therefore ever have fallen within their hands and suffered, unless He had held Himself back and restrained Himself, and in a manner made Himself mild ? For so also have some translated the word used here, neither be Thou restrained, O God, as to say, neither grow Thou mild, O God. Himself saith elsewhere, 1 was silent, shall I alway be silent ? To Whom it is here said, Keep not silence, of the Same it is said elsewhere, God shall come manifest, our God, and shall not keep silence. It is said here, Keep not silence. For He was silent, that He might be judged, when He came hidden;
Enemies of God's people to perish with Antichrist. 141
but He will not be silent, that He may judge, when He shall Vsn.
3- 5-
that hate Thee have lifted up the head. He seems to me
to signify the last days, when these things that are now repressed by fear are to break forth into free utterance, but
quite irrational, so that it should rather be called a sound,
than speech or discourse. They will not, therefore, then
begin to hate, but they that hate Thee will then lift up the
head. And not ' heads,' but head; since they are to come
even to that point, that they shall have that head, which <<s 2 These. lifted up above all that is called God, and that is worshipped ; 2, 4,
so that in him especially is to be fulfilled, He that exalteth LukeU, himself shall be abased; and when He to Whom it is said, n'
come manifest.
3. Ver. 2. For lo Thine enemies have sounded, and they
Keep not silence, nor grow mild, O God, shall slay him with the breath ofHis mouth, and shall destroy with the brightness of His coming.
*. Ver. 3. Upon Thy people they have malignantly taken counsel. Or, as other copies have They have cunningly devised counsel, and have devised against Thy saints. In scorn this said. For how should they be able to hurt the nation or people of God, or His saints, who know how to say, If God be for us, who shall be against us
5. Ver. 4. They have said, Come, and let us destroy them from a nation. He"has put the singular number for the plural as said, Whose this cattle," even though the
question be of flock, and the meaning "these cattle. " Lastly, other copies have 'from nations,' where the translators have rather followed the sense than the word. Come, and lei us destroy them from a nation. This that sound whereby they sounded rather than spake, since they did vainly make noise with vain sayings. And let not be mentioned
the name of Israel any more. This others have expressed more plainly, and let there not be remembrance cf the name of Israel any more. Since, let be mentioned of the name,
2 Thess. 2' 8-
Rom 31-
nominis,) an unusual phrase in the Latin for rather customary to say, let the name be mentioned, {memoretur nomen;) but the sense the same.
For he who said, let be mentioned of the name, translated the Greek phrase. But Israel must here be understood in
(memoretur language
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142 Conspiracy and divers names of Enemies.
Psalm fact of the seed of Abraham, to which the Apostle sailh, (j>>Tir1 Therefore ye are the seed of Abraham, according to the 29. promise heirs. Not Israel according to the flesh, of which
he saith, Behold Israel after the flesh.
6. Ver. 5. Since they have imagined with one consent;
together against Thee have they disposed a testament: as though they could be the stronger. In fact, a testament is a name given in the Scriptures not only to that which is of no avail till the death of the testators, but every covenant and decree they used to call a testament. For Laban and
Gen. 3l, Jacob made a testament, which was certainly to have force
4i'
between the living; and such cases without number are read in the words of God.
7. Then he begins to make mention of the enemies of Christ, under certain proper names of nations ; the interpre tation of which names sufficiently indicates what he would have to be understood. For by such names are most suitably figured the enemies of the truth. Idumceans, for instance, are interpreted either ' men of blood,' or ' of earth. ' Ismaelites, are ' obedient to themselves,' and therefore not to God, but to themselves. Moab, ' from the father ;' which in a bad sense has no better explanation, than by considering it so
Gen. 19, connected with the actual history, that Lot, a father, by the 36. 37. illicit intercourse procured by his daughter, begat him;
since it was from that very circumstance he was so named, t Tim. 1, Good, however, was his father, but as the Law is good if one
H'
use it lawfully, not impurely and unlawfully. Hagarens, proselytes, that is strangers, by which name also are signified, among the enemies of God's people, not those who become citizens, but those who persevere in a foreign and alien mind, and when an opportunity of doing harm occurs, shew them selves. Gebal, " a vain valley," that humble in pretence. Amon, " an unquiet people," or " people of sadness. '' Amalech, " people licking;" whence elsewhere said,
Ps. 72,9. "and his enemies shall lick the earth. " The alien race, though by their very name in Latin, they sufficiently shew themselves to be aliens, and for this cause of course enemies, yet in the Hebrew are called Philistines, which explained,
falling from drink, as of persons made drunken by worldly luxury. Tyre in Hebrew called Sor; which whether be
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The devil and his crew. Their names significant. 143
interpreted straitness or tribulation, must be taken in the case Ver. of these enemies of God's people in that sense, of which the -8~11, Apostle speaks, Tribulation and straitness on every soul o/Eom. 2, man that doeth evil. All these are thus enumerated in the Psalms: The tabernacles of the Edomites, Ishmaelites, Moab
and the Hagarenes, Gebal,and Amon, and Amalech, and the Philistines with those who inhabit Tyre.
8. And as if to point out the cause why they are enemies of God's people, he adds, For Assur came with them. Now Assur
is often used figuratively for the devil, who works in the chil- Eph. 2, dren of disobedience, as in his own vessels, that they may 2- assail the people of God. They have holpen the children of
Lot, be saith : for all enemies, by the working in them of the
devil, their prince, have holpen the children of Lot, who is explained to mean one declining. But the apostate angels
are well explained as the children of declension, for by declining from truth they swerved to become followers of the
devil. These are they of whom the Apostle speaks; ' Ye Eph. 6,
wrestle not against flesh and blood, but against principalities 12, and powers, and the rulers of the darkness of this world, against spiritual wickedness in high places? Those in visible1 enemies are holpen then by unbelieving men, in 1 Oxf. whom they work in order to assail the people of God.
9. Now let us see what the prophetic spirit prays may fall sP'ri- upon them, rather foretelling than cursing.
Ver. 9. Do thou to them, he saith, as unto Madian and Sisera, as unto Jab in at the brook of Kishon.
Ver. 10. They perished at Endor, they became as the dung of Uie earth. All these, the history relates, were subdued and conquered by Israel, which then was the people of God: as was the case also with those whom he next mentions ;
Ver. 1 1. Make their princes like Oreb and Zeb, and Zebee
and Salmana. The meaning of these names is as follows : Madian is explained a perverted judgment: Sisera, shutting judges
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out of joy : Jabin, wise. But in these enemies conquered by4' God's people is to be understood that wise man of whom the Apostle speaketh, Where is the wise? where is the scribe ? 1 Cor. 1, where is the dispuler of this world? Oreb is dryness, Zeeb, 20- wolf, Zebee, a victim, namely of the wolf; for he too has his
victims; Salmana, shadow of commotion. All these agree
144 God s Temple attacked. Figures of His judgment.
Psalm to the evils which the people of God conquers by good. lxxxn- Moreover Kishon, the torrent in which they were conquered, is explained, their hardness. Endor, where they perished, is explained, the Fountain of generation, but of the carnal generation namely, to which they were given up, and there-
Luke20,fore perished, not heeding the regeneration which leadeth
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unto life, where they shall neither marry nor be given in marriage, for they shall die no more. Rightly then it is said of these ; they became as the dung of the earth, in that nothing was produced of them but fruitfulness of the earth. As then
all these were in figure conquered by the people of God, as figures, so he prays that those other enemies may be conquered in truth.
10. All their princes, (ver. 12. ) who said, Let us take to our selves the sanctuary of God in possession. This is that vain noise, with which, as said above, Thy enemies have made a murmuring. But what must be understood by the sanctuary of God, except the temple of God 1 as saith the Apostle :
For the temple of God is holy1, which temple ye are. For
1 Cor.
"'row- what else do the enemies aim at, but to take into possession,
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that is, to make subject to themselves the temple of God, that it may give in to their ungodly wills ?
11. But what follows? (Ver. 13. ) My God, make them like unto a wheel. This is fitly taken as meaning that they should be constant in nothing that they think ; but I think it may also be rightly explained, make them like unto a wheel, because a wheel is lifted up on the part of what is behind? , is thrown down on the part of what is in front; and so it happens to all the enemies of the people of God. For this is not a wish, but a prophecy. He adds: as the stubble in the face of the wind. By face he means presence; for what face hath the wind, which has no bodily features, being only a motion, in that it is a kind ofwave ofair? But it is put for temptation, by which light and vain hearts are hurried away.
12. This levity, by which consent is easily given to what is evil, is followed by severe torment; therefore he proceeds:
Ver. 14. Like as the fire that burneth up the wood, and as the flame that consumeth the mountains: (ver. 15. ) so shall
Thou persecute them with Thy tempest, and in Thy anger ? Ex his que retro suut extollitur, ex his que ante sunt dejicitur.
Some of God's enemies made ashamed to their profit. 145
shall disturb them. Wood, he saith, for its barrenness, Ver.
mountains for their loftiness ; for such are the enemies of God's people, barren of righteousness, full of pride. When he says, fire and flame, he means to repeat under auother term, the idea of God judging and punishing.