And the Apostle saith,
Avenging
nofRom.
Augustine - Exposition on the Psalms - v4
Behold what have other sheep, which are not of this fold, must needs also bring them, that there may be one flock and one Shepherd.
Both which things have been briefly declared in that which the same Apostle quoteth from the Prophet; Rejoice, ye Gentiles,^?
m'0 with His people.
These then, being the one flock under the
one Shepherd, are the inheritance of God, not only of the Father, but also of the Son. For the Son's voice the Ps. 16,7. lines have fallen unto Me in goodly places,for My inherit-
Mss. might change. ' al. By Himself in corporal presence.
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88 The Spiritual Temple assailed by Persecutors.
Psalm ance is goodly to Me. And of that same inheritance the is~&,x' vo*ce m tne Prophet is, 0 Lord our God, possess us. This 13. inheritance the Father halh not by dying left to the Son : (LXX'^but the Son Himself hath wonderfully by His own death
acquired it; and hath possessed it by His Resurrection.
4. If then as relating to this must be understood what is sung in the prophecy of this Psalm, O God, there have come
the Gentiles into Thine inheritance, so that we should understand that the Gentiles have come into the Church, not as believing but as persecuting; that is, that they invaded Her with the will to efface and utterly to destroy Her, as the
examples
of so many persecutions have shewn : it must
needs be that what followeth, they have defiled Thy holy
Temple, must be found not in beams and stones, but in men
l Pet. 2, themselves, of whom, as of living stones, the Apostle Peter
5'
Ps. 61,2. voice is that, And from mine offending purge Thou me: and, Ps. 61, A clean heart create in me, O God, and a right spirit renew
affirmeth the House of God to be builded. Whence also i Cor. 3, the Apostle Paul most plainly declareth, the Temple of God 17' is holy, which Temple ye are. This Temple then persecutors
have indeed defiled in those whom they have constrained to deny Christ by threat or torment, and have made to worship idols by violently insisting ; of whom many penitence hath restored, and hath purged from that stain. For a penitent's
10'
in my bowels. But now in that which followeth, they have made Jerusalem for a keeping of apples ; even the Church herself is rightly understood under this name, even the free
Gal. 4, Jerusalem our mother, concerning whom hath been written, Ir. 64 i. Rejoice, thou barren that dost not bear ; break forth and cry out, thou that dost not travail: for many more are the sons of the forsaken, than of her that hath the husband. The expression, for a keeping of apples, I think must be
understood of the desertion which the wasting of persecution hath effected : that is, like a keeping of apples ; for the keeping of apples is abandoned, when the apples have passed away. And certes when through the persecuting Gentiles the Church seemed to be forsaken, unto the celestial table, like as it were many and exceeding sweet apples from the garden of the Lord, the spirits of the martyrs did pass away.
The bodies of Martyrs left to beasts and birds. 89
5. Ver. 2. They have made, he saith, the dead bodies of ver. Thy servants morsels for the fowls of heaven, the fleshes of -- 3' Thy saints for the beasts of the earth. The expression,
dead bodies, hath been repeated in fleshes: and the expres sion, ofThy servants, hath been repeated in, of Thy saints. This only hath been varied, to the fowls of heaven, and to the beasts of the earth. Better have they interpreted who have written dead, than as some have mortal. For dead
only said of those that have died but mortal term applied even to living bodies. When then, as have said,
to their Husbandman the spirits of martyrs like apples had
passed away, their dead bodies and their fleshes they set
before the fowls of heaven and the beasts of the earth as
any part of them could be lost to the resurrection, whereas
out of the hidden recesses of the natural world He will renew
the whole, by Whom even our hairs have been numbered. Mat. io,
6. Ver. 3. They have poured forth their blood like water, SO that is, abundantly and wantonly, in the circuit of Jeru salem. If we herein understand the earthly city Jerusalem,
we perceive the shedding of their blood in the circuit thereof, whom the enemy could find outside the walls. But we understand of that Jerusalem, concerning whom hath been said, many more are the sons her that was forsaken, than I>>. M, of her that hath the husband, the circuit thereof through
out the universal earth. For in that lesson of the Prophet,
wherein written, many more are the sons of her that was forsaken, than of her that hath the husband: little after
unto the same said, and He that hath delivered thee, shall**-5*! 5- be called the God of Israel of the universal earth. The circuit then of this Jerusalem in Ibis Psalm must be under
stood as followeth so far as at that time the Church had
been expanded, bearing fruit, and growing the universal world, when in every part thereof persecution was raging, and was making havoc of the Martyrs, whose blood was being shed like water, to the great gain of the celestial treasuries. But as to that which hath been added, and there was no one to bury either ought not to seem to be an credible thing that there should have been so great panic in some places, that not any buriers at all of holy bodies came forward or certes that unburied corpses in many
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90 Who surround the Church. Prayer of complaint.
Psalm places might lie long time, until being by the religious in a manner stolen they were buried.
7. Ver. 4. We have become, he saith, a reproach to our neighbours. Therefore precious not in the sight of men,
Ps. 116, from whom this reproach was, but "precious1 in the sight of
> Oxf. Mss.
"pre. cioug. '
Gal. 26'
tne Lord is the death of His saints. " A scoffing and derision : or, as some have interpreted a mockery to them that are in our circuit. It repetition of the former sentence, por tilat wnicii above hath been called, a reproach, the same hath been repeated in, a scoffing and derision: and that which above hath been said in, to our neighbours, the same hath been repeated in, to them that are in our circuit. Moreover, in reference to the earthly Jerusalem, the neigh bours, and those in the circuit of that nation, are certainly understood to be other nations. But in reference to the free Jerusalem our mother, there are neighbours even in the circuit of her, among whom, being her enemies, the Church
dwelleth in the circuit of the round world.
8. In the second place now giving utterance to an evident
prayer, whence may be perceived that the calling to re membrance of former affliction not by way of information but prayer (ver. 5. ) How long, he saith, Lord, wilt Thou be angry, unto the end shall Thy jealousy burn like fire He evidently asking God not to be angry unto the end, that is, that this so great oppression and tribulation and devastation may not continue even unto the end but that He moderate His chastening, according to that which is
Ps. 80, said in another Psalm, Thou shall feed us with the bread of tears, and Thou shall give us to drink of tears in measure. For the, how long, Lord, will Thou be angry, unto the end? hath been spoken in the same sense as had been said, Be not, Lord, angry unto the end. And in that which followeth, shall Thy jealousy bum like fire both words must be understood, both, how long, and, unto the end: just as there had been said, how long shall there burn like
v. 2.
fire Thy jealousy unto the end For these two words must be understood in the same manner as that word which was used little higher up, namely, they-have-made. For while the former sentence hath, they have made the dead bodies
Thy servants morsels for the fowls of heaven this word
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Even Martyrs in some sort chastened for sin. 91
the latter sentence hath not, wherein is said, the fleshes of Ver. Thy saints for the beasts of the earth ; but there is surely -- -- --
understood what the former hath, namely, they have made. Moreover, the anger and jealousy of God are not emotions The an- of God; as some do charge upon the Scriptures which they jealousy
do not understand: but under the name of anger is to be? ? G? d- Mani-
understood the avenging of iniquity; under the name ofchcuK. jealousy, the exaction of chastity; that the soul may not despise the law of her Lord, and perish by departing in
fornication from the Lord. These then in their actual operation in men's affliction are violent ; but in the disposal
of God they are calm, unto Whom hath been said, ButYHsd.
Thou, O Lord of virtues, with calmness dost judge. But it 12' 18' is clearly enough shewn by these words, that for sins these tribulations do befal men, though they be faithful : although hence may bloom the Martyrs' glory by occasion of their patience, and the yoke of discipline godly endured as the
scourge of the Lord. Of this the Maccabees amid sharp 2 Mac. tortures, of this the three men amid flames innocuous, of this^,1'2' the holy Prophets in captivity, do testify. For although Dm. 3, paternal correction most bravely and most godly they endure,
yet they do not hide the fact, that these things have befallen
them for the deservings of their sins. For their voice is
that too in the Psalms, Chastening the Lord hath chastenedPs. 118, me, and unto death He hath not delivered me. For, fl*Heb. l2, scourgeth every son whom He receiveth. And what son is6' there unto whom his father would not give discipline ?
9. But that which he addeth,(ver. 6. ) PoMr/or/// Tliine anger upon the nations which have not known Thee, and upon the
which have not called upon Thy name ; this too is a prophecy, not a wish. Not in the imprecation of malevolence are these words spoken, but foreseen by the Spirit they are predicted: just as in the case of Judas the traitor, the evil things which were to befal him have been so prophesied as if they were wished. For in like manner as the prophet doth not command Christ, though in the im
kingdoms
mood he giveth utterance to what he saith, Gird Ps. 46, Thou Thy sword about Thy thigh, 0 Mont Mighty: in Thy3,4'
beauty and in Thy goodtiness, both go on, and prosperously proceed, and reign : so he doth not wish, but doth prophesy,
perative
92 What ignorance is subject to punishment.
Psalm who saith, Pour forth Thine anger upon the nations which lx,Ix' Aare not known Thee. Which in his usual way he re
peateih, saying, And upon the kingdoms which have not called upon Thy name. For nations have been repeated in kingdoms : and that they have not known Him, hath been
repeated in this, that they have not called upon His
name. How then must be understood, what the Lord saith Lokei2, in the Gospel, The servant who knoweth not the will of * ? is- lt-g Lord, and doth things worthy of stripes, shall be beaten
with a few; but the servant who knoweth the will of his Lord, and doeth things worthy ofstripes, shall be beaten with many : if greater the anger of God is against the nations, which have not known the Lord? For in this which he saith, Pourforth Thine anger, with this word he hath clearly enough pointed out, how great anger he hath willed that there should be understood. Whence afterwards he saith,
v. 13. Render to our neighbours seven times as much. Is it not that there is a great difference between servants, who, though they know not the will of their Lord, do yet call upon His name, and those that are aliens from the family of so great a Master, who are so ignorant of God, as that they do not even call upon God? For in place of Him they call upon either idols or demons, or any creature they choose ; not the Creator, Who is blessed for ever. For those persons, con cerning whom he is prophesying this, he doth not even inti mate to be so ignorant of the will of their God, as that still they fear the Lord Himself ; but so ignorant of the Lord Himself, that they do not even call upon Him, and that they stand forth as enemies of His name. There is a great differ ence then between servants not knowing the will of their God, and yet living in His family and in His house, and enemies not only setting the will against knowing the Lord Himself, but also not calling upon His name, and even in His servants fighting against it.
10. Ver. 7. Lastly, there followeth, For they have eaten up Jacob, and his place they have made desolate. For Jacob did hear the figure of the Church, as Esau did of the old
Gen. 26, Synagogue. Whence hath been said; And the elder shall
23,
serve the younger. It is possible that under this name there should be understood that inheritance of God, whereof we
Place put for places. Sin empowers the enemy. 93
were speaking, to invade and lay waste which, after the Ver. resurrection and ascension of the Lord, the Gentiles came --^-- with persecution. But how we should view the place of Jacob, must be understood. For rather the place of Jacob
may be supposed to be that city, wherein was also the Temple, whither-unto the whole of that nation for the purpose of sacrifice and worship, and to celebrate the Passover, the Lord had commanded to assemble. For if the assemblies of Chris tians, letted and suppressed by persecutors, has been what the Prophet would have to be understood, it would seem that he should have said, places made desolate, not place. Still we may take the singular number as put for the plural number ; as dress for clothes, soldiery for soldiers, cattle for beasts : for many words are usually spoken in this manner,
and not only in the mouths of vulgar speakers, but even in
the eloquence of the most approved authorities. Nor to divine Scripture herself is this form of speech foreign. For
even she hath put frog for frogs, locust for locusts, and Ps. 78, countless expressions of the like kind. But that which hath
been said, They have eaten up Jacob, the same is well under stood, in that many men into their own evil-minded body, that is, into their own society, they have constrained to pass.
11. He remembereth, however, that although to them on account of their most perverse will by the anger of God a worthy retribution was to be rendered, yet that they could not prevail any thing against His inheritance, unless He had Himself willed, for her sins, by scourging to amend the same. Whence he subjoineth, Remember not our iniquities of old. He saith not by-gone, which might have even been recent; but of old, that is, coming from parents. For to such iniquities damnation, not correction, is1 owing. Speedily
Thy mercies anticipate us. Anticipate, that at Thy judg- be' ment. For mercy exalteth above in judgment. Now there James is judgment without mercy, but to him that hath not shewed2' 13' mercy. But whereas he addeth, for we have become exceed
ing poor: unto this end he willeth that the mercies of God should be understood to anticipate us; that our own poverty,
that is, weakness, by Him having mercy, should be aided to
do His commandments, that we may not come to His judg
ment to be condemned.
is,
94 Poverty of wanting Grace is a sickness too.
12. Therefore there followeth, (ver. 9. ) Help us, O God,
Psalm
rsrr^- our healing* One. By this word which he saith, our heal- taris. ing One, he doth sufficiently explain what sort of poverty he
hath willed to be understood, in that which he had said, for
l Cor. l, himself something. He hath added also, for the glory of Thy Name, O Lord, deliver us: in order that he who
And
due and condign punishments ? But merciful be Thou to our sins, for Thy Name's sake. Thus then Thou dost
deliver us, that is, dost rescue us from evil things, while
Thou dost both aid us to do justice, and art merciful to our P>> 143, sins, without which in this life we are not. For in Thy . in_sight shall no man living be justified. But sin iniquity*.
juttice. And Thou shall have marked iniquities, who shall stand
n
3,1.
we have become exceeding poor.
to which a healer is necessary.
to be aided, he is neither ungrateful to grace, nor doth he take away free-will. For he that is aided, doth also of
glorieth, not in himself, but in the Lord may glory. merciful be Thou, he saith, to our sins for Thy Name's sake: not for our sake. For what else do our sins deserve, but
For it is that very sickness, But while he would have us
13. Ver. 10. But that which he addeth, lest at any lime P*. 130, tliey should say among the Gentiles, Where their God? must be taken as rather for the Gentiles themselves. For
to bad end they come that have despaired of the true God, thinking that either He not, or doth not help His own, and not merciful to them. But this which followeth, and that there may be known among the nations before our eyes the vengeance of the blood of Thy servants which hath been shed: either to be understood as of the time, when they believe in the true God that used to persecute His inheritance because even that vengeance, whereby slain the fierce iniquity of them by the sword of the Word
Ps. 46,4. of God, concerning which hath been said, Gird Thou Tlty sword: or when obstinate enemies at the last are punished. For the corporal ills which they suffer in this world, they may have in common with good men. There also another kind of vengeance that wherein the Church's en largement and fruitfulness in this world after so great
wherein they supposed she would utterly perish, the sinner and unbeliever and enemy seeth, and
persecutions,
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In what sense Samts desire vengeance. 95
angry ; with his teeth he shall gnash, and shall pine away. Ver. For who would dare to deny that even this is a most heavy pH1(j12 punishment? But I know not whether that which he saith,)o. before our eyes, is taken with sufficient elegance, if by this
sort of punishment we understand that which is done in the inmost recesses of the heart, and doth torment even those who blandly smile at us, while by us there cannot be seen what they suffer in the inner man. But the fact, that whether in them believing their iniquity is slain, or whether the last puuishment is rendered to them persevering in their naughtiness, without difficulty of doubtfulness is understood in the saying, that there may be known before our eyes vengeance among the nations.
14. And this indeed, as we have said, is a prophecy, not
a wish : but for the sake of that which hath been written of
in the Apocalypse, under the Altar of God the Martyrs Rev. c, crying unto God, and saying, How long, O Lord, dost Thou ij^,^ not avenge1 our blood, we must not omit to notice how itanrf ought to be taken; lest the saints should be thought to
desire vengeance for the sake of gratifying hatred, which
is a thing very far from their perfect state: and yet it is written, A just man shall exult when he shall have seen Ps. 68,9. vengeance on the ungodly ; his hands he shall wash in the
blood of a sinner.
And the Apostle saith, Avenging nofRom. yourselves, my beloved, but give ye place to wrath: for tt^uu
is written, To Me vengeance, and
Lord. So that not even he doth command that they should wish not to be avenged, but that not avenging themselves they should give place to the anger of God, Who hath said,
32, 3S-
I will requite. And the Lord in
the Gospel hath set before us the widow for an example, Lukel8,
To Me vengeance, and
who longing to be avenged, did intercede with the unjust3, judge, who at length heard her, not as being guided by justice, but overcome with weariness : but this the Lord
bath set before us, to shew that much more the just God
will speedily make the judgment of His elect, who cry
unto Him day and night. Thence is also that cry of
the Martyrs under the altar of God, that they may beBev. 6,9. avenged in the judgment of God. Where then is the, Love Mat. 6,
your enemies, do good unto them that hate you, and pray 44,
I will requite, saith the
96 Saints rejoice in Justice, not in Revenge.
Psalm for them that persecute you ? Where is also the, Not
1
3, 9. ^i0n}'7
rendering evil for evil, nor cursing for cursing: and, unto no man rendering evilfor evil ? For if evil for evil must not be rendered to any one, not only an evil deed must not be rendered for an evil deed, but not even an evil wish must be rendered for an evil deed or wish. But he doth render an evil wish, who, even though he doth not himself take venge ance, doth yet look forward and desire that God shall punish his enemy. Wherefore inasmuch as both a just man and an evil man would have vengeance taken by the Lord upon their enemies, whence should they be distinguished, except that a just man would rather have his enemy corrected than punished ; and when he seeth vengeance taken upon him by the Lord, he is not delighted with his punishment, because he doth not hate him ; but with the Divine justice, because he loveth God ? Lastly, if in this world vengeance is taken upon him, he doth even rejoice either for him, if he is amended; or at least for others, that they fear to imitate him. Himself also is made better, not by feasting his hatred on his punishment, but by correcting his strayings. And thus of good-will it is, not of ill-will, that the just man doth rejoice, when he seeth vengeance and washeth his hands, that is, maketh his works more clean, in the blood, that in the destruction of the sinner, deriving from thence not joy at another's ill, but an instance of divine admouition. But in the world to come at the last judgment of God he hath vengeance taken for him, the same thing pleasing to him as to God that should not be well with evil men, that even the ungodly should not reap the recompenses of the godly which very unjust thing, and foreign to the rule of truth which the just man loveth. For when the Lord was exhort ing us to love enemies, He set before us the example of our
Matt. Father, Who in Heaven, Who maketh His sun to rise
*6-
upon good men and evil men, and raineth upon just men and unjust men doth He yet therefore not chasten even by temporal correction, or not condemn at the last the obstinately hardened Let therefore an enemy be so loved as that the Lord's justice whereby he punished displease us not, and let the justice whereby he punished so please us, as that the joy not at his evil but at the good Judge. But
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Vengeance foretold in form of imprecation. 97
malevolent soul is sorrowful, if bis enemy by being corrected ver, shall have escaped punishment : and when he secth him ---- punished, he is so glad that he is avenged, that he is not delighted with the justice of God, Whom he loveth not,
but with the misery of that man whom he hateth : and when
he leaveth judgment to God, he hopeth that God will hurt
more than he could hurt : and when he giveth food to his hungering enemy, and drink to him thirsty, he hath an evil- minded sense of that which is written, For thus doing thoWRam. shalt heap coals offire upon his head. For he trieth to 12' 20- aggravate the case the more, and to stir up against him the indignation of God, which he supposeth to be signified by
the coals of fire ; uot perceiving that this fire is the burning sorrow of repentance, until such time as the head uplifted
by pride is depressed unto healthful humility by the kind nesses shewn by an enemy, and by the good of the latter the
evil of the former is overcome. Whence the Apostle hath guardedly added, Be not overcome of evil, but with good Rom. overcome evil. But how can he with good overcome evil,12'21- that on the surface is good, in the depth of heart evil ; that
in work doth spare, and in heart doth rage ; in hand gentle, in will cruel ? In such sort then under the appearance of one asking in this Psalm, future vengeance on the ungodly is prophesied of, as that we are to understand that holy men of God have loved their enemies, and have wished no one any thing but good, which is godliness in this world, ever lasting life in that to come ; but in the punishments of evil men, they have taken pleasure not in the ills of them, but in God's good judgments; and wheresoever in the holy Scrip- lures we read of their hatreds against men, they were the hatreds of vices, which every man must needs hate in himself, if he loveth himself.
15. Ver. 12. But now in that which followeth, Let there come in before Thy sight, or, as some copies have In Thy eight, the groans of the fettered: not easily doth any one discover that the Saints were thrown into fetters by per secutors and this doth happen amid so great and manifold a variety of punishments, so rarely doth happen, that must not be believed that the prophet had chosen to allude to this especially in this verse. But, in fact, the fetters are
VOL. IV. u
it
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98 Who are the 'fettered? and ' those put to death?
Psalm the infirmity and the corruptibleness of the body, which do -x"x' weigh down the soul. For by means of the frailty thereof, as a kind of material for certain pains and troubles, the persecutor might constrain her unto ungodliness. From
Phil. 1, these fetters the Apostle was longing to be unbound, and to
23'
be with Christ ; but to abide in the flesh was necessary for
their sakes unto whom he was ministering the Gospel. 1 Cor. Until then this corruptible put on incomiption, and this ,6i 46. mortai put on immortality, like as it were with fetters, the Mat. 26, weak flesh doth let the willing spirit. These fetters then
2Cor. 6,no^ any do feel, but they that in themselves do groan being
4,
burthened, desiring to be clothed upon with the tabernacle which is from Heaven ; because both death is a terror, and mortal life is sorrow. In behalf of these men groaning the Prophet doth redouble his groaning, that their groaning may come in in the sight of the Lord. They also may be under stood to be fettered, who are enchained with the precepts of wisdom, the which being patiently supported are turned into
Ecclus. ornaments : whence it hath been written, " Put thy feet into
6' 26'
her fetters. " According to the greatness, he saith, of Thy arm, receive Thou unto adoption the sons of them that are 'mor/ifi- put to death1: or, as is read in some copies, Possess Thou
sons by the death ofthe punished''. Wherein the Scripture seemeth to me to have sufficiently shewn, what hath been the groan of the fettered, who for the name of Christ endured most grievous persecutions, which in this Psalm are most clearly prophesied. For being beset with divers sufferings, they used to pray for the Church, that their blood might not be without fruit to posterity ; in order that the Lord's harvest might more abundantly flourish by the very means whereby enemies thought that she would perish. For sons of them that were put to death he hath called them who were not only not terrified by the sufferings of those that went before, but in Him for Whose name they knew them to have suffered, being inflamed with their glory which did inspire them to the like, in most ample hosts they believed. Therefore he hath said, According to the greatness of Thine arm. For so great a wonder followed in the case of Christian
? PimUornm, but Mss. ap. Ben. and Oxf. mortijicaforum.
Inward sevenfold punishment of the wicked. 99 peoples, as they, who thought they would prevail aught by Ver.
------
to come. But in the number seven, that is, in sevenfold retribution, he would have the completeness of the punish ment to be perceived, for with this number fulness is wont
to be signified. Whence also there is this saying for the good, He shall receive in this world seven times as much" ;M*rl which hath been
persecuting her, no wise believed would follow.
16. Ver. 13. Render, he saith, to our neighbours seven
times so much into their bosoms. Not any evil things he is wishing, but things just he is foretelling and prophesying as
for all. As if having nothing, and 10 30. put 2 Cot. 6,
possessing all things. Of neighbours he is speaking, because 10- amongst them dwelleth the Church even unto the day of severing : for not now is made the corporal separation. Into their bosoms, he saith, as being now in secret, so that the vengeance which is now being executed in secret in this life, hereafter may be known among the nations before our eyes. For when a man is given over to a reprobate mind,
in his inward bosom he is receiving what he deserveth of future punishments. Their reproach wherewith they have reproached Thee, O Lord. This do Thou render to them sevenfold into their bosoms, that is, in return for this reproach, most fully do Thou rebuke them in their secret
For in this they have reproached Thy Name, thinking to efface Thee from the earth in Thy servants.
1 7. Ver. 14. But we Thy people, must be taken generally of
all the race of godly and true Christians. We, then, whom they thought they had power to destroy, Thy people, and the
sheep of Thy flock: in order that he that glorieth may glory in
the Lord, will confess to Thee for an age. But some copies 1 Cor. 1, have will confess to Thee for everlasting. Out of Greek ambiguity this diversity hath arisen. For that which the
Greek hath elj tov aiwva, may be interpreted both by for everlasting, and for an age: but according to the context
we must understand which the better interpretation. The
sense then of this passage seemeth to me to shew, that we
ought to say for an age, that is, even unto the end of time.
But the following verse after the manner of the Scriptures,
On Matt. 19, 29. there a var. E. V. hundredfold. ' reading manifold, 'but not sevenfold. '
H
places.
2
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100 Repetition for emphasis. Confession of Praise.
Psalm and especially of the Psalms, is a repetition of the former l"I^-with the order changed, putting that before which in the former case was after, and that after which in the fprmer case was before. For whereas in the former case there had
been said, we will confess to Thee, instead of the same herein hath been said, we will proclaim Thy praise. And so whereas in the former case there had been said, for an age, instead of the same herein hath been said, for generation and generation. For this repetition of generation doth signify perpetuity: or, as some understand because there are two generations, an old and new. But in this age both take place. For he that shall not have been born again of water and the Spirit, shall not enter into the kingdom of heaven. Secondly, because in this age the praise of God
John proclaimed for in the aure to come, when we shall see Him as He is, henceforth there will be no one unto whom may be proclaimed. We, then, Thy people, and the sheep of Thy
John
Eccles.
flock, whom they thought they could consume by persecution, will confess to Thee for an age, that is, while there abideth even unto the end Thy Church, which they endeavoured to efface; unto generation and generation will proclaim Thy praise; which praise, since they would have silenced, they endeavoured to make an end of us. But in many places of holy Scriptures we have already made known to you that confession also put for praise as in this passage is,
These words ye shall say in confession, That the works of the ' Lord are very good. ' And especially that which the Saviour Himself saith, Who had not any sin at all, which by repent-
Mat. 11,ance to confess: confess to. Thee, Father, Lord of heaven 6- and earth, that Thou hast hid these things from the wise and prudent, and hast revealed them to babes. have said this, in order that may be more clearly perceived how in the expression, We will proclaim Thy praise, the same hath been repeated as had been said higher up, We will confess to
Thee.
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PSALM LXXX. EXPOSITION.
A Sermon delivered to the people. See ? . 10.
101
LAr. LXXIX.
1. There are not very many things in this Psalm, wherein our discourse hath difficulty, or wherein the attention of the hearers hath any obstacle to prevent their understanding. Furthermore, with the aid of the Lord, having affectionate desire to hear and see what things have been prophesied and foretold, as those educated in the school of Christ, we ought to hasten over the things which are evident: so that if perchance things obscure demand the office of an inter preter, those things which are evident ought to require of me the office of a reader. The song here is of the Advent of the Lord and our Saviour Jesus Christ, and of His vineyard. But the singer of the song is that Asaph, as far as doth
appear, enlightened and converted, by whose name ye know
the synagogue to be signified. Lastly, the title of the Psalm
is; For the end in behalf of them that shall be changed : Rom. io, that is, for the better. For Christ, the end of the Law, hath 4l come on purpose that He should change men for the better.
And he addeth, a testimony to Asaph himself. A good testi
mony of truth. Lastly, this testimony doth confess both Christ and the vineyard ; that is, Head and Body, King and people, Shepherd and flock, and the entire mystery of all Scriptures, Christ and the Church. But the title of the Psalm doth conclude with, for the Assyrians. The Assyrians Ps, 78, are interpreted, men guiding. Therefore it is no longer a9, generation which hath not guided the heart thereof, but now
a generation guiding. Therefore hear we what he saith in
this testimony.
2. Ver. 1. Thou that feedest Israel, hearken. What
Thou that feedest Israel, hearken, Thou that conductest Joseph like sheep? He being invoked to come, He being expected until He come, He being yearned for until
is
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102 The spiritual Joseph. Man made God's Throne.
Psalm He come. Therefore may He find 'men guiding:' Thou lxxx. contfucigg^ he saith, Joseph like sheep : Joseph himself like sheep. Joseph himself are the sheep, and Joseph himself is a sheep. Observe Joseph ; for although even the
interpretation of his name doth aid us much, for it signifieth
increase ; and He came indeed in order that the grain given "morti-to death1 might arise manifold; that that the people of
God might be increased nevertheless according to that John 12, which ye know already happened to Joseph, let come into Gen. 37, yo>>r niind how he was sold by his brethren, let come into
41 your m'm& how having been dishonoured by his own, among 40. aliens he was exalted and ye will perceive in Whose flock we ought to be, with them who now do guide their heart, in
Mat. 2l, order that the stone rejected by the builders may become for ii8 the Head of the corner, holding two walls coming from
mm''
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different quarters, but in the corner at one. Thou that sittest upon the Cherubin. Cherubin the seat of the glory of God, and interpreted the fulness of knowledge. There God sitteth in the fulness of knowledge. Though we under stand the Cherubin to be the exalted powers and virtues of
the heavens: yet, thou wilt, thou wilt be Cherubin*. For Cherubin the seat of God, hear what saith the Scripture
c,irius,
H(,m. l. jife soui 0j- a jusi maa fne seat of wisdom. How, thou
sayest, shall be the fulness of knowledge Who shall Rom. 13, fuini thisp Thou hast the means of fulfilling it: The Jul- 10. ness the Law love. Do not run after many things, and
strain thyself. The amplitude of the branches doth terrify thee: by the root hold, and of the greatness of the tree think not. Be there in thee love, and the fulness of knowledge must needs follow. For what doth he not know that knoweth
John love Inasmuch as hath been said, God is love.
3. Ver. 2. Thou that sitlest upon the Cherubin, appear.
For we went astray because Thou didst not appear.
Ephraim and Benjamin and Manasse. Appear, say, before the nation of the Jews, before the people of Israel. For there Ephraim, there Manasses, there Benjamin. But to the interpretation let us look Ephraim fruit-bearing, Benjamin son of right band, Manasses one forgetful. Appear
Thou then before one made fruitful, before son of the right hand: appear Thou before one forgetful, in order that he may
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Power of Christ through seeming weakness. 103
be no longer forgetful, but Thou mayest come into his mind Ver. that hast delivered him. For if the Gentiles shall be remem --- bered, and if there shall be converted to the Lord all the ! ? i? ? 22 '
27. ends of the earth : hath not the very people that cometh of
Abraham had its own wall, which rejoiceth in the corner, seeing
that it hath been written, A remnant shall be saved ? Stir Rom. 9,
Thou up Thy power. For weak Thou wast when it was being27' said, IfSon of God He is, let Him come down from the Cross. Mat. 27, Thou wast seeming to have no power: the persecutor had40'
pow er over Thee : and Thou didst shew this aforetime, for
Jacob too himself prevailed in wrestling, a man with an Gen. 32, angel. Would he at any time, except the angel had been26' willing? And man prevailed, and the angel was conquered:
and victorious man holdeth the angel, and saith,
let thee go, except thou shall have blessed me. A great
sacrament ! He both standeth conquered, and blesseth the conqueror. Conquered, because he willed it; in flesh weak,
in majesty strong. And he blessed him ; Thou sfialt be lb. 28.
one Shepherd, are the inheritance of God, not only of the Father, but also of the Son. For the Son's voice the Ps. 16,7. lines have fallen unto Me in goodly places,for My inherit-
Mss. might change. ' al. By Himself in corporal presence.
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88 The Spiritual Temple assailed by Persecutors.
Psalm ance is goodly to Me. And of that same inheritance the is~&,x' vo*ce m tne Prophet is, 0 Lord our God, possess us. This 13. inheritance the Father halh not by dying left to the Son : (LXX'^but the Son Himself hath wonderfully by His own death
acquired it; and hath possessed it by His Resurrection.
4. If then as relating to this must be understood what is sung in the prophecy of this Psalm, O God, there have come
the Gentiles into Thine inheritance, so that we should understand that the Gentiles have come into the Church, not as believing but as persecuting; that is, that they invaded Her with the will to efface and utterly to destroy Her, as the
examples
of so many persecutions have shewn : it must
needs be that what followeth, they have defiled Thy holy
Temple, must be found not in beams and stones, but in men
l Pet. 2, themselves, of whom, as of living stones, the Apostle Peter
5'
Ps. 61,2. voice is that, And from mine offending purge Thou me: and, Ps. 61, A clean heart create in me, O God, and a right spirit renew
affirmeth the House of God to be builded. Whence also i Cor. 3, the Apostle Paul most plainly declareth, the Temple of God 17' is holy, which Temple ye are. This Temple then persecutors
have indeed defiled in those whom they have constrained to deny Christ by threat or torment, and have made to worship idols by violently insisting ; of whom many penitence hath restored, and hath purged from that stain. For a penitent's
10'
in my bowels. But now in that which followeth, they have made Jerusalem for a keeping of apples ; even the Church herself is rightly understood under this name, even the free
Gal. 4, Jerusalem our mother, concerning whom hath been written, Ir. 64 i. Rejoice, thou barren that dost not bear ; break forth and cry out, thou that dost not travail: for many more are the sons of the forsaken, than of her that hath the husband. The expression, for a keeping of apples, I think must be
understood of the desertion which the wasting of persecution hath effected : that is, like a keeping of apples ; for the keeping of apples is abandoned, when the apples have passed away. And certes when through the persecuting Gentiles the Church seemed to be forsaken, unto the celestial table, like as it were many and exceeding sweet apples from the garden of the Lord, the spirits of the martyrs did pass away.
The bodies of Martyrs left to beasts and birds. 89
5. Ver. 2. They have made, he saith, the dead bodies of ver. Thy servants morsels for the fowls of heaven, the fleshes of -- 3' Thy saints for the beasts of the earth. The expression,
dead bodies, hath been repeated in fleshes: and the expres sion, ofThy servants, hath been repeated in, of Thy saints. This only hath been varied, to the fowls of heaven, and to the beasts of the earth. Better have they interpreted who have written dead, than as some have mortal. For dead
only said of those that have died but mortal term applied even to living bodies. When then, as have said,
to their Husbandman the spirits of martyrs like apples had
passed away, their dead bodies and their fleshes they set
before the fowls of heaven and the beasts of the earth as
any part of them could be lost to the resurrection, whereas
out of the hidden recesses of the natural world He will renew
the whole, by Whom even our hairs have been numbered. Mat. io,
6. Ver. 3. They have poured forth their blood like water, SO that is, abundantly and wantonly, in the circuit of Jeru salem. If we herein understand the earthly city Jerusalem,
we perceive the shedding of their blood in the circuit thereof, whom the enemy could find outside the walls. But we understand of that Jerusalem, concerning whom hath been said, many more are the sons her that was forsaken, than I>>. M, of her that hath the husband, the circuit thereof through
out the universal earth. For in that lesson of the Prophet,
wherein written, many more are the sons of her that was forsaken, than of her that hath the husband: little after
unto the same said, and He that hath delivered thee, shall**-5*! 5- be called the God of Israel of the universal earth. The circuit then of this Jerusalem in Ibis Psalm must be under
stood as followeth so far as at that time the Church had
been expanded, bearing fruit, and growing the universal world, when in every part thereof persecution was raging, and was making havoc of the Martyrs, whose blood was being shed like water, to the great gain of the celestial treasuries. But as to that which hath been added, and there was no one to bury either ought not to seem to be an credible thing that there should have been so great panic in some places, that not any buriers at all of holy bodies came forward or certes that unburied corpses in many
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90 Who surround the Church. Prayer of complaint.
Psalm places might lie long time, until being by the religious in a manner stolen they were buried.
7. Ver. 4. We have become, he saith, a reproach to our neighbours. Therefore precious not in the sight of men,
Ps. 116, from whom this reproach was, but "precious1 in the sight of
> Oxf. Mss.
"pre. cioug. '
Gal. 26'
tne Lord is the death of His saints. " A scoffing and derision : or, as some have interpreted a mockery to them that are in our circuit. It repetition of the former sentence, por tilat wnicii above hath been called, a reproach, the same hath been repeated in, a scoffing and derision: and that which above hath been said in, to our neighbours, the same hath been repeated in, to them that are in our circuit. Moreover, in reference to the earthly Jerusalem, the neigh bours, and those in the circuit of that nation, are certainly understood to be other nations. But in reference to the free Jerusalem our mother, there are neighbours even in the circuit of her, among whom, being her enemies, the Church
dwelleth in the circuit of the round world.
8. In the second place now giving utterance to an evident
prayer, whence may be perceived that the calling to re membrance of former affliction not by way of information but prayer (ver. 5. ) How long, he saith, Lord, wilt Thou be angry, unto the end shall Thy jealousy burn like fire He evidently asking God not to be angry unto the end, that is, that this so great oppression and tribulation and devastation may not continue even unto the end but that He moderate His chastening, according to that which is
Ps. 80, said in another Psalm, Thou shall feed us with the bread of tears, and Thou shall give us to drink of tears in measure. For the, how long, Lord, will Thou be angry, unto the end? hath been spoken in the same sense as had been said, Be not, Lord, angry unto the end. And in that which followeth, shall Thy jealousy bum like fire both words must be understood, both, how long, and, unto the end: just as there had been said, how long shall there burn like
v. 2.
fire Thy jealousy unto the end For these two words must be understood in the same manner as that word which was used little higher up, namely, they-have-made. For while the former sentence hath, they have made the dead bodies
Thy servants morsels for the fowls of heaven this word
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Even Martyrs in some sort chastened for sin. 91
the latter sentence hath not, wherein is said, the fleshes of Ver. Thy saints for the beasts of the earth ; but there is surely -- -- --
understood what the former hath, namely, they have made. Moreover, the anger and jealousy of God are not emotions The an- of God; as some do charge upon the Scriptures which they jealousy
do not understand: but under the name of anger is to be? ? G? d- Mani-
understood the avenging of iniquity; under the name ofchcuK. jealousy, the exaction of chastity; that the soul may not despise the law of her Lord, and perish by departing in
fornication from the Lord. These then in their actual operation in men's affliction are violent ; but in the disposal
of God they are calm, unto Whom hath been said, ButYHsd.
Thou, O Lord of virtues, with calmness dost judge. But it 12' 18' is clearly enough shewn by these words, that for sins these tribulations do befal men, though they be faithful : although hence may bloom the Martyrs' glory by occasion of their patience, and the yoke of discipline godly endured as the
scourge of the Lord. Of this the Maccabees amid sharp 2 Mac. tortures, of this the three men amid flames innocuous, of this^,1'2' the holy Prophets in captivity, do testify. For although Dm. 3, paternal correction most bravely and most godly they endure,
yet they do not hide the fact, that these things have befallen
them for the deservings of their sins. For their voice is
that too in the Psalms, Chastening the Lord hath chastenedPs. 118, me, and unto death He hath not delivered me. For, fl*Heb. l2, scourgeth every son whom He receiveth. And what son is6' there unto whom his father would not give discipline ?
9. But that which he addeth,(ver. 6. ) PoMr/or/// Tliine anger upon the nations which have not known Thee, and upon the
which have not called upon Thy name ; this too is a prophecy, not a wish. Not in the imprecation of malevolence are these words spoken, but foreseen by the Spirit they are predicted: just as in the case of Judas the traitor, the evil things which were to befal him have been so prophesied as if they were wished. For in like manner as the prophet doth not command Christ, though in the im
kingdoms
mood he giveth utterance to what he saith, Gird Ps. 46, Thou Thy sword about Thy thigh, 0 Mont Mighty: in Thy3,4'
beauty and in Thy goodtiness, both go on, and prosperously proceed, and reign : so he doth not wish, but doth prophesy,
perative
92 What ignorance is subject to punishment.
Psalm who saith, Pour forth Thine anger upon the nations which lx,Ix' Aare not known Thee. Which in his usual way he re
peateih, saying, And upon the kingdoms which have not called upon Thy name. For nations have been repeated in kingdoms : and that they have not known Him, hath been
repeated in this, that they have not called upon His
name. How then must be understood, what the Lord saith Lokei2, in the Gospel, The servant who knoweth not the will of * ? is- lt-g Lord, and doth things worthy of stripes, shall be beaten
with a few; but the servant who knoweth the will of his Lord, and doeth things worthy ofstripes, shall be beaten with many : if greater the anger of God is against the nations, which have not known the Lord? For in this which he saith, Pourforth Thine anger, with this word he hath clearly enough pointed out, how great anger he hath willed that there should be understood. Whence afterwards he saith,
v. 13. Render to our neighbours seven times as much. Is it not that there is a great difference between servants, who, though they know not the will of their Lord, do yet call upon His name, and those that are aliens from the family of so great a Master, who are so ignorant of God, as that they do not even call upon God? For in place of Him they call upon either idols or demons, or any creature they choose ; not the Creator, Who is blessed for ever. For those persons, con cerning whom he is prophesying this, he doth not even inti mate to be so ignorant of the will of their God, as that still they fear the Lord Himself ; but so ignorant of the Lord Himself, that they do not even call upon Him, and that they stand forth as enemies of His name. There is a great differ ence then between servants not knowing the will of their God, and yet living in His family and in His house, and enemies not only setting the will against knowing the Lord Himself, but also not calling upon His name, and even in His servants fighting against it.
10. Ver. 7. Lastly, there followeth, For they have eaten up Jacob, and his place they have made desolate. For Jacob did hear the figure of the Church, as Esau did of the old
Gen. 26, Synagogue. Whence hath been said; And the elder shall
23,
serve the younger. It is possible that under this name there should be understood that inheritance of God, whereof we
Place put for places. Sin empowers the enemy. 93
were speaking, to invade and lay waste which, after the Ver. resurrection and ascension of the Lord, the Gentiles came --^-- with persecution. But how we should view the place of Jacob, must be understood. For rather the place of Jacob
may be supposed to be that city, wherein was also the Temple, whither-unto the whole of that nation for the purpose of sacrifice and worship, and to celebrate the Passover, the Lord had commanded to assemble. For if the assemblies of Chris tians, letted and suppressed by persecutors, has been what the Prophet would have to be understood, it would seem that he should have said, places made desolate, not place. Still we may take the singular number as put for the plural number ; as dress for clothes, soldiery for soldiers, cattle for beasts : for many words are usually spoken in this manner,
and not only in the mouths of vulgar speakers, but even in
the eloquence of the most approved authorities. Nor to divine Scripture herself is this form of speech foreign. For
even she hath put frog for frogs, locust for locusts, and Ps. 78, countless expressions of the like kind. But that which hath
been said, They have eaten up Jacob, the same is well under stood, in that many men into their own evil-minded body, that is, into their own society, they have constrained to pass.
11. He remembereth, however, that although to them on account of their most perverse will by the anger of God a worthy retribution was to be rendered, yet that they could not prevail any thing against His inheritance, unless He had Himself willed, for her sins, by scourging to amend the same. Whence he subjoineth, Remember not our iniquities of old. He saith not by-gone, which might have even been recent; but of old, that is, coming from parents. For to such iniquities damnation, not correction, is1 owing. Speedily
Thy mercies anticipate us. Anticipate, that at Thy judg- be' ment. For mercy exalteth above in judgment. Now there James is judgment without mercy, but to him that hath not shewed2' 13' mercy. But whereas he addeth, for we have become exceed
ing poor: unto this end he willeth that the mercies of God should be understood to anticipate us; that our own poverty,
that is, weakness, by Him having mercy, should be aided to
do His commandments, that we may not come to His judg
ment to be condemned.
is,
94 Poverty of wanting Grace is a sickness too.
12. Therefore there followeth, (ver. 9. ) Help us, O God,
Psalm
rsrr^- our healing* One. By this word which he saith, our heal- taris. ing One, he doth sufficiently explain what sort of poverty he
hath willed to be understood, in that which he had said, for
l Cor. l, himself something. He hath added also, for the glory of Thy Name, O Lord, deliver us: in order that he who
And
due and condign punishments ? But merciful be Thou to our sins, for Thy Name's sake. Thus then Thou dost
deliver us, that is, dost rescue us from evil things, while
Thou dost both aid us to do justice, and art merciful to our P>> 143, sins, without which in this life we are not. For in Thy . in_sight shall no man living be justified. But sin iniquity*.
juttice. And Thou shall have marked iniquities, who shall stand
n
3,1.
we have become exceeding poor.
to which a healer is necessary.
to be aided, he is neither ungrateful to grace, nor doth he take away free-will. For he that is aided, doth also of
glorieth, not in himself, but in the Lord may glory. merciful be Thou, he saith, to our sins for Thy Name's sake: not for our sake. For what else do our sins deserve, but
For it is that very sickness, But while he would have us
13. Ver. 10. But that which he addeth, lest at any lime P*. 130, tliey should say among the Gentiles, Where their God? must be taken as rather for the Gentiles themselves. For
to bad end they come that have despaired of the true God, thinking that either He not, or doth not help His own, and not merciful to them. But this which followeth, and that there may be known among the nations before our eyes the vengeance of the blood of Thy servants which hath been shed: either to be understood as of the time, when they believe in the true God that used to persecute His inheritance because even that vengeance, whereby slain the fierce iniquity of them by the sword of the Word
Ps. 46,4. of God, concerning which hath been said, Gird Thou Tlty sword: or when obstinate enemies at the last are punished. For the corporal ills which they suffer in this world, they may have in common with good men. There also another kind of vengeance that wherein the Church's en largement and fruitfulness in this world after so great
wherein they supposed she would utterly perish, the sinner and unbeliever and enemy seeth, and
persecutions,
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In what sense Samts desire vengeance. 95
angry ; with his teeth he shall gnash, and shall pine away. Ver. For who would dare to deny that even this is a most heavy pH1(j12 punishment? But I know not whether that which he saith,)o. before our eyes, is taken with sufficient elegance, if by this
sort of punishment we understand that which is done in the inmost recesses of the heart, and doth torment even those who blandly smile at us, while by us there cannot be seen what they suffer in the inner man. But the fact, that whether in them believing their iniquity is slain, or whether the last puuishment is rendered to them persevering in their naughtiness, without difficulty of doubtfulness is understood in the saying, that there may be known before our eyes vengeance among the nations.
14. And this indeed, as we have said, is a prophecy, not
a wish : but for the sake of that which hath been written of
in the Apocalypse, under the Altar of God the Martyrs Rev. c, crying unto God, and saying, How long, O Lord, dost Thou ij^,^ not avenge1 our blood, we must not omit to notice how itanrf ought to be taken; lest the saints should be thought to
desire vengeance for the sake of gratifying hatred, which
is a thing very far from their perfect state: and yet it is written, A just man shall exult when he shall have seen Ps. 68,9. vengeance on the ungodly ; his hands he shall wash in the
blood of a sinner.
And the Apostle saith, Avenging nofRom. yourselves, my beloved, but give ye place to wrath: for tt^uu
is written, To Me vengeance, and
Lord. So that not even he doth command that they should wish not to be avenged, but that not avenging themselves they should give place to the anger of God, Who hath said,
32, 3S-
I will requite. And the Lord in
the Gospel hath set before us the widow for an example, Lukel8,
To Me vengeance, and
who longing to be avenged, did intercede with the unjust3, judge, who at length heard her, not as being guided by justice, but overcome with weariness : but this the Lord
bath set before us, to shew that much more the just God
will speedily make the judgment of His elect, who cry
unto Him day and night. Thence is also that cry of
the Martyrs under the altar of God, that they may beBev. 6,9. avenged in the judgment of God. Where then is the, Love Mat. 6,
your enemies, do good unto them that hate you, and pray 44,
I will requite, saith the
96 Saints rejoice in Justice, not in Revenge.
Psalm for them that persecute you ? Where is also the, Not
1
3, 9. ^i0n}'7
rendering evil for evil, nor cursing for cursing: and, unto no man rendering evilfor evil ? For if evil for evil must not be rendered to any one, not only an evil deed must not be rendered for an evil deed, but not even an evil wish must be rendered for an evil deed or wish. But he doth render an evil wish, who, even though he doth not himself take venge ance, doth yet look forward and desire that God shall punish his enemy. Wherefore inasmuch as both a just man and an evil man would have vengeance taken by the Lord upon their enemies, whence should they be distinguished, except that a just man would rather have his enemy corrected than punished ; and when he seeth vengeance taken upon him by the Lord, he is not delighted with his punishment, because he doth not hate him ; but with the Divine justice, because he loveth God ? Lastly, if in this world vengeance is taken upon him, he doth even rejoice either for him, if he is amended; or at least for others, that they fear to imitate him. Himself also is made better, not by feasting his hatred on his punishment, but by correcting his strayings. And thus of good-will it is, not of ill-will, that the just man doth rejoice, when he seeth vengeance and washeth his hands, that is, maketh his works more clean, in the blood, that in the destruction of the sinner, deriving from thence not joy at another's ill, but an instance of divine admouition. But in the world to come at the last judgment of God he hath vengeance taken for him, the same thing pleasing to him as to God that should not be well with evil men, that even the ungodly should not reap the recompenses of the godly which very unjust thing, and foreign to the rule of truth which the just man loveth. For when the Lord was exhort ing us to love enemies, He set before us the example of our
Matt. Father, Who in Heaven, Who maketh His sun to rise
*6-
upon good men and evil men, and raineth upon just men and unjust men doth He yet therefore not chasten even by temporal correction, or not condemn at the last the obstinately hardened Let therefore an enemy be so loved as that the Lord's justice whereby he punished displease us not, and let the justice whereby he punished so please us, as that the joy not at his evil but at the good Judge. But
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Vengeance foretold in form of imprecation. 97
malevolent soul is sorrowful, if bis enemy by being corrected ver, shall have escaped punishment : and when he secth him ---- punished, he is so glad that he is avenged, that he is not delighted with the justice of God, Whom he loveth not,
but with the misery of that man whom he hateth : and when
he leaveth judgment to God, he hopeth that God will hurt
more than he could hurt : and when he giveth food to his hungering enemy, and drink to him thirsty, he hath an evil- minded sense of that which is written, For thus doing thoWRam. shalt heap coals offire upon his head. For he trieth to 12' 20- aggravate the case the more, and to stir up against him the indignation of God, which he supposeth to be signified by
the coals of fire ; uot perceiving that this fire is the burning sorrow of repentance, until such time as the head uplifted
by pride is depressed unto healthful humility by the kind nesses shewn by an enemy, and by the good of the latter the
evil of the former is overcome. Whence the Apostle hath guardedly added, Be not overcome of evil, but with good Rom. overcome evil. But how can he with good overcome evil,12'21- that on the surface is good, in the depth of heart evil ; that
in work doth spare, and in heart doth rage ; in hand gentle, in will cruel ? In such sort then under the appearance of one asking in this Psalm, future vengeance on the ungodly is prophesied of, as that we are to understand that holy men of God have loved their enemies, and have wished no one any thing but good, which is godliness in this world, ever lasting life in that to come ; but in the punishments of evil men, they have taken pleasure not in the ills of them, but in God's good judgments; and wheresoever in the holy Scrip- lures we read of their hatreds against men, they were the hatreds of vices, which every man must needs hate in himself, if he loveth himself.
15. Ver. 12. But now in that which followeth, Let there come in before Thy sight, or, as some copies have In Thy eight, the groans of the fettered: not easily doth any one discover that the Saints were thrown into fetters by per secutors and this doth happen amid so great and manifold a variety of punishments, so rarely doth happen, that must not be believed that the prophet had chosen to allude to this especially in this verse. But, in fact, the fetters are
VOL. IV. u
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98 Who are the 'fettered? and ' those put to death?
Psalm the infirmity and the corruptibleness of the body, which do -x"x' weigh down the soul. For by means of the frailty thereof, as a kind of material for certain pains and troubles, the persecutor might constrain her unto ungodliness. From
Phil. 1, these fetters the Apostle was longing to be unbound, and to
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be with Christ ; but to abide in the flesh was necessary for
their sakes unto whom he was ministering the Gospel. 1 Cor. Until then this corruptible put on incomiption, and this ,6i 46. mortai put on immortality, like as it were with fetters, the Mat. 26, weak flesh doth let the willing spirit. These fetters then
2Cor. 6,no^ any do feel, but they that in themselves do groan being
4,
burthened, desiring to be clothed upon with the tabernacle which is from Heaven ; because both death is a terror, and mortal life is sorrow. In behalf of these men groaning the Prophet doth redouble his groaning, that their groaning may come in in the sight of the Lord. They also may be under stood to be fettered, who are enchained with the precepts of wisdom, the which being patiently supported are turned into
Ecclus. ornaments : whence it hath been written, " Put thy feet into
6' 26'
her fetters. " According to the greatness, he saith, of Thy arm, receive Thou unto adoption the sons of them that are 'mor/ifi- put to death1: or, as is read in some copies, Possess Thou
sons by the death ofthe punished''. Wherein the Scripture seemeth to me to have sufficiently shewn, what hath been the groan of the fettered, who for the name of Christ endured most grievous persecutions, which in this Psalm are most clearly prophesied. For being beset with divers sufferings, they used to pray for the Church, that their blood might not be without fruit to posterity ; in order that the Lord's harvest might more abundantly flourish by the very means whereby enemies thought that she would perish. For sons of them that were put to death he hath called them who were not only not terrified by the sufferings of those that went before, but in Him for Whose name they knew them to have suffered, being inflamed with their glory which did inspire them to the like, in most ample hosts they believed. Therefore he hath said, According to the greatness of Thine arm. For so great a wonder followed in the case of Christian
? PimUornm, but Mss. ap. Ben. and Oxf. mortijicaforum.
Inward sevenfold punishment of the wicked. 99 peoples, as they, who thought they would prevail aught by Ver.
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to come. But in the number seven, that is, in sevenfold retribution, he would have the completeness of the punish ment to be perceived, for with this number fulness is wont
to be signified. Whence also there is this saying for the good, He shall receive in this world seven times as much" ;M*rl which hath been
persecuting her, no wise believed would follow.
16. Ver. 13. Render, he saith, to our neighbours seven
times so much into their bosoms. Not any evil things he is wishing, but things just he is foretelling and prophesying as
for all. As if having nothing, and 10 30. put 2 Cot. 6,
possessing all things. Of neighbours he is speaking, because 10- amongst them dwelleth the Church even unto the day of severing : for not now is made the corporal separation. Into their bosoms, he saith, as being now in secret, so that the vengeance which is now being executed in secret in this life, hereafter may be known among the nations before our eyes. For when a man is given over to a reprobate mind,
in his inward bosom he is receiving what he deserveth of future punishments. Their reproach wherewith they have reproached Thee, O Lord. This do Thou render to them sevenfold into their bosoms, that is, in return for this reproach, most fully do Thou rebuke them in their secret
For in this they have reproached Thy Name, thinking to efface Thee from the earth in Thy servants.
1 7. Ver. 14. But we Thy people, must be taken generally of
all the race of godly and true Christians. We, then, whom they thought they had power to destroy, Thy people, and the
sheep of Thy flock: in order that he that glorieth may glory in
the Lord, will confess to Thee for an age. But some copies 1 Cor. 1, have will confess to Thee for everlasting. Out of Greek ambiguity this diversity hath arisen. For that which the
Greek hath elj tov aiwva, may be interpreted both by for everlasting, and for an age: but according to the context
we must understand which the better interpretation. The
sense then of this passage seemeth to me to shew, that we
ought to say for an age, that is, even unto the end of time.
But the following verse after the manner of the Scriptures,
On Matt. 19, 29. there a var. E. V. hundredfold. ' reading manifold, 'but not sevenfold. '
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100 Repetition for emphasis. Confession of Praise.
Psalm and especially of the Psalms, is a repetition of the former l"I^-with the order changed, putting that before which in the former case was after, and that after which in the fprmer case was before. For whereas in the former case there had
been said, we will confess to Thee, instead of the same herein hath been said, we will proclaim Thy praise. And so whereas in the former case there had been said, for an age, instead of the same herein hath been said, for generation and generation. For this repetition of generation doth signify perpetuity: or, as some understand because there are two generations, an old and new. But in this age both take place. For he that shall not have been born again of water and the Spirit, shall not enter into the kingdom of heaven. Secondly, because in this age the praise of God
John proclaimed for in the aure to come, when we shall see Him as He is, henceforth there will be no one unto whom may be proclaimed. We, then, Thy people, and the sheep of Thy
John
Eccles.
flock, whom they thought they could consume by persecution, will confess to Thee for an age, that is, while there abideth even unto the end Thy Church, which they endeavoured to efface; unto generation and generation will proclaim Thy praise; which praise, since they would have silenced, they endeavoured to make an end of us. But in many places of holy Scriptures we have already made known to you that confession also put for praise as in this passage is,
These words ye shall say in confession, That the works of the ' Lord are very good. ' And especially that which the Saviour Himself saith, Who had not any sin at all, which by repent-
Mat. 11,ance to confess: confess to. Thee, Father, Lord of heaven 6- and earth, that Thou hast hid these things from the wise and prudent, and hast revealed them to babes. have said this, in order that may be more clearly perceived how in the expression, We will proclaim Thy praise, the same hath been repeated as had been said higher up, We will confess to
Thee.
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PSALM LXXX. EXPOSITION.
A Sermon delivered to the people. See ? . 10.
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LAr. LXXIX.
1. There are not very many things in this Psalm, wherein our discourse hath difficulty, or wherein the attention of the hearers hath any obstacle to prevent their understanding. Furthermore, with the aid of the Lord, having affectionate desire to hear and see what things have been prophesied and foretold, as those educated in the school of Christ, we ought to hasten over the things which are evident: so that if perchance things obscure demand the office of an inter preter, those things which are evident ought to require of me the office of a reader. The song here is of the Advent of the Lord and our Saviour Jesus Christ, and of His vineyard. But the singer of the song is that Asaph, as far as doth
appear, enlightened and converted, by whose name ye know
the synagogue to be signified. Lastly, the title of the Psalm
is; For the end in behalf of them that shall be changed : Rom. io, that is, for the better. For Christ, the end of the Law, hath 4l come on purpose that He should change men for the better.
And he addeth, a testimony to Asaph himself. A good testi
mony of truth. Lastly, this testimony doth confess both Christ and the vineyard ; that is, Head and Body, King and people, Shepherd and flock, and the entire mystery of all Scriptures, Christ and the Church. But the title of the Psalm doth conclude with, for the Assyrians. The Assyrians Ps, 78, are interpreted, men guiding. Therefore it is no longer a9, generation which hath not guided the heart thereof, but now
a generation guiding. Therefore hear we what he saith in
this testimony.
2. Ver. 1. Thou that feedest Israel, hearken. What
Thou that feedest Israel, hearken, Thou that conductest Joseph like sheep? He being invoked to come, He being expected until He come, He being yearned for until
is
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102 The spiritual Joseph. Man made God's Throne.
Psalm He come. Therefore may He find 'men guiding:' Thou lxxx. contfucigg^ he saith, Joseph like sheep : Joseph himself like sheep. Joseph himself are the sheep, and Joseph himself is a sheep. Observe Joseph ; for although even the
interpretation of his name doth aid us much, for it signifieth
increase ; and He came indeed in order that the grain given "morti-to death1 might arise manifold; that that the people of
God might be increased nevertheless according to that John 12, which ye know already happened to Joseph, let come into Gen. 37, yo>>r niind how he was sold by his brethren, let come into
41 your m'm& how having been dishonoured by his own, among 40. aliens he was exalted and ye will perceive in Whose flock we ought to be, with them who now do guide their heart, in
Mat. 2l, order that the stone rejected by the builders may become for ii8 the Head of the corner, holding two walls coming from
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different quarters, but in the corner at one. Thou that sittest upon the Cherubin. Cherubin the seat of the glory of God, and interpreted the fulness of knowledge. There God sitteth in the fulness of knowledge. Though we under stand the Cherubin to be the exalted powers and virtues of
the heavens: yet, thou wilt, thou wilt be Cherubin*. For Cherubin the seat of God, hear what saith the Scripture
c,irius,
H(,m. l. jife soui 0j- a jusi maa fne seat of wisdom. How, thou
sayest, shall be the fulness of knowledge Who shall Rom. 13, fuini thisp Thou hast the means of fulfilling it: The Jul- 10. ness the Law love. Do not run after many things, and
strain thyself. The amplitude of the branches doth terrify thee: by the root hold, and of the greatness of the tree think not. Be there in thee love, and the fulness of knowledge must needs follow. For what doth he not know that knoweth
John love Inasmuch as hath been said, God is love.
3. Ver. 2. Thou that sitlest upon the Cherubin, appear.
For we went astray because Thou didst not appear.
Ephraim and Benjamin and Manasse. Appear, say, before the nation of the Jews, before the people of Israel. For there Ephraim, there Manasses, there Benjamin. But to the interpretation let us look Ephraim fruit-bearing, Benjamin son of right band, Manasses one forgetful. Appear
Thou then before one made fruitful, before son of the right hand: appear Thou before one forgetful, in order that he may
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Power of Christ through seeming weakness. 103
be no longer forgetful, but Thou mayest come into his mind Ver. that hast delivered him. For if the Gentiles shall be remem --- bered, and if there shall be converted to the Lord all the ! ? i? ? 22 '
27. ends of the earth : hath not the very people that cometh of
Abraham had its own wall, which rejoiceth in the corner, seeing
that it hath been written, A remnant shall be saved ? Stir Rom. 9,
Thou up Thy power. For weak Thou wast when it was being27' said, IfSon of God He is, let Him come down from the Cross. Mat. 27, Thou wast seeming to have no power: the persecutor had40'
pow er over Thee : and Thou didst shew this aforetime, for
Jacob too himself prevailed in wrestling, a man with an Gen. 32, angel. Would he at any time, except the angel had been26' willing? And man prevailed, and the angel was conquered:
and victorious man holdeth the angel, and saith,
let thee go, except thou shall have blessed me. A great
sacrament ! He both standeth conquered, and blesseth the conqueror. Conquered, because he willed it; in flesh weak,
in majesty strong. And he blessed him ; Thou sfialt be lb. 28.
