No More Learning

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80 Christ, like David, went from following sheep.
Psalm the Lord opening in parables His mouth. And let it not move us, that when he had said, and He chose David, under which name he signified Christ, he hath added, His servant, not His Son. Yea even hence we may perceive, that not the substance of the Only-Begotten coeternal with the Father,
but the ' form of a servant' was taken of the seed of David. 44. Ver. 71. And He took him from the flocks of sheep, from behind the teeming sheep He received him : to feed
Jacob His servant, and Israel His inheritance. This David indeed, of whose seed the flesh of Christ is, from the pastoral care of cattle was translated to the kingdom of men : but our David, Jesus Himself, from men to men, from Jews to Gentiles, was yet according to the parable from sheep to sheep taken away and translated. For there are not now in that land Churches of Judcea in Christ, which belonged to them of the circumcision after the recent Passion andIRe-
made havoc, and in me they magnified the Lord. Already from hence those Churches of the circumcised people have passed away : and thus in Judaea, which now doth exist on the earth, there is not now Christ: He hath been removed thence, now He doth feed flocks of Gentiles. Truly from behind teeming sheep He hath been taken thence. For those former Churches were of such sort, as that of them it is said in the Song of Songs to the one Church which doth consist of many, that is, to the one flock, whereof the members are
Song of many flocks--of such, I say, it is said, Thy teeth--that Sol. 4, 2. ig, those whereby thou speakest, or by means whereof into Thy Body, like as it were by eating, Thou dost make others to pass; this then being signified by Thy teeth--are like a
' lava- flock of shorn ewes going up from the washing1, all of which cro do bear twins, and a barren one is not among them. For they Acts 2, then laid aside like as it were fleeces the burdens of the Acts 4 wor^>> when before the feet of the Apostles they laid the 34. 35. prices of their sold goods, going up from that Laver, concerning
which the apostle Peter doth admonish them, when they were troubled because they had shed the blood of Christ, and he
Gal, l, surrection of our Lord, of whom saith the Apostle, But
was 22' 23' unknown by face to the Churches of Judcea, which are in Christ, but thus much they heard, that he who sometime did persecute us, doth now preach the faith whereof sometime he
Gentiles in the Church are Christ's sheep, and Israel. 81
saith, Do ye penance, and let each one ofyou be baptized in Ver.
the name of the Lord Jesus Christ, and your sins shall be AJ^'2 ' forgiven you. But twins they begat, the works, to wit, of the 38.
two commandments of twin love, love of God, and love of
one's neighbour : whence a barren one there was not among
them. From behind these teeming sheep our David having
been taken, doth now feed other flocks among the Gentiles,
and those too 'Jacob' and ' Israel. ' For thus hath been said,
to feed Jacob His servant, and Israel His inheritance. For
not, because out of the Gentiles are these sheep, have they therefore been made alien from that seed, which is Jacob
and Israel. For the seed of Abraham is the seed of the promise, concerning which the Lord said to him, In Isaac Gen. 21, thy seed shall be called. Which the Apostle expounding 12- saith, Not the sons of the flesh, but the sons of promise are^? m-9' reckonedfor a seed. For out of the Gentiles were believers,
to whom he said, but if ye are of Christ, then Abraham's Gal. 3. seed ye are, according to the promise heirs. But in this which he saith, Jacob His servant and Israel His inheritance,
in its usual manner the Scripture hath repeated the same sentiment. Unless perchance any one be willing to make
such a distinction as this; viz. that in this time Jacob serveth ;
but he will be the eternal inheritance of God, at that time
when he shall see God face to face, whence he hath received Gen. 32, the name Israel.
45. Ver. 73. And He fed them, he saith, in the innocence of His heart. What can be more innocent than He, Who not only had not any sin whereby to be conquered, but even not any to conquer ? And in the understanding of His hands He led them home : or, as some copies have in the understandings of His hands. Any other man might suppose that would have been better had been said thus, " in innocence of hands and understanding of heart;" but He Who knew better than others what He spake, preferred to join with the heart innocence, and with the hands understanding.
It for this reason, as far as judge because many men think themselves innocent, who do not evil things because they fear lest they should suffer they shall have done them but they have the will to do them, they could with impunity. Such men may seem to have innocence of hands, but yet not
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82 By what ' understanding" our Lord leads His People.
Psalm that of heart. And what, I pray, or of what sort is that in- lxxv'"' nocence, if of heart it is not, where man was made after the Gen. 1, image of God ? But in this which he saith, in understanding
(or intelligence) of His hands He led them home, he seemeth to me to have spoken of that intelligence which He doth Himself make in believers : and so of His hands : for making doth belong to the hands, but in the sense wherein the hands of God may be understood ; for even Christ was a Man in such sort, that He was also God. This indeed that David, of whose seed He was, could not make in the people over whom he reigned as a man : but He doth make it, unto
Ps. 119, Whom rightly the faithful soul is able to say, Make me to
34,
understand, and I will search out Thy law. Henceforth that we may not stray from Him, while we confide in our own intelligence as if it were of ourselves ; to His hands let us subject ourselves by believing. May He make the same in us, in order that in the intelligence of His hands He may lead us home delivered from error, and bring us unto that place where we shall no longer be able to err ! This is the fruit of the people of God, who give heed to the law of God, and incline their ear unto the words of His mouth, in order that they may guide in Him their heart, and their spirit may be trusted with Him, lest they should be changed into 1 a generaU0n crooked and provoking. But all these things having been proclaimed to them, let them put their hope in God, not only for the present life, but also for life eternal, and not
only to receive the rewards of good works, but also for doing the good works themselves.
i ai. imitate
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PSALM LXXIX. EXPOSITION? .
1 Over the title of this Psalm, being so short and so simple, I think we need not tarry. But the prophecy which here we read sent before, we know to be evidently fulfilled.
? Pre>>ched after the Exposition of Psalm 78, referred to in ? . 8.
The Prophet may speak as in the times he foretells. 83
For when these things were being sung in the times of King Ver. David, nothing of such sort, by the hostility of the Gentiles, ----- as yet had befallen the city Jerusalem, nor ihe Temple of
God, which as yet was not even builded. For that after the
death of David hi3 son Salomon made a temple to God, who is ignorant? That is spoken of therefore as though past, which in the Spirit was seen to be future.
Ver. 1. O God, the Gentiles have come into Tliine inherit
ance. Under which form of expression this also was pro phesied of the Lord's Passion, They gave for My morsel gall, P*. 69, and in My thirst they gave Me vinegar to drink ; and other 21 ' things which in the same Psalm, though having to come to
pass, are spoken of as having been done. Nor must this be wondered at, that these words are being spoken to God.
For they are not being represented to Him not knowing, by Whose revelation they are foreknown ; but the soul is speaking with God with that affection of godliness, of which
God knoweth\ For even the things which Angels proclaim
to men, they proclaim to them that know them not ; but the things which they proclaim to God, they proclaim to Him knowing, when they offer our prayersi and in ineffable manner consult the eternal Truth respecting their actions,
as an immutable law. And therefore this man of God is saying to God that which he is to learn of God, like a scholar to a master, not ignorant but judging ; and so either approving what he hath taught, or censuring what he hath not taught: especially because under the appearance of one praying, the Prophet is transforming into himself those who should be at the time when these things were to come to pass. But in praying it is customary to declare those things to God which He hath done in taking vengeance, and for a petition to be added, that henceforth He should pity and spare. In this
way here also by him the judgments are spoken of by whom they are foretold, as if they were being spoken of by those whom they befel, and the very lamentation and prayer is a prophecy.
2. Ver. 1. O God, there have come the nations into Thine inheritance : they have defiled Thy holy Temple, they have
b 1 Oxf. M*. ' love thou to speal with of which God Inoweth ;' al. 'For God with affection of godliness, thing* what things doth not God see ? '
G2
84 Many of Christ's People chosen from among the Jews.
Psai. m made Jerusalem for a keeping of apples. (Ver. 2. ) They have made the dead bodies of Thy servants morsels for the fowls of heaven, the fleshes of Thy saints for the beasts of
the earth. (Ver. 3. ) They have poured forth their blood like water in the circuit of Jerusalem, and there was no one to bury them. If in this prophecy any one of us shall have thought that there must be understood that laying waste of Jerusalem, which was made by Titus the Roman Emperor, when already the Lord Jesus Christ, after His Resurrection and Ascension, was being preached among the Gentiles, it doth not occur to me how that people could now have been called the inheritance of God, as not holding to Christ, Whom having rejected and slain, that people became reprobate, which not even after His Resurrection would believe in Him, and even killed His Martyrs. For out of that people Israel whosoever have believed in Christ; to whom the offer of Christ was made, and in a manner the healthful and fruitful fulfilment of th/e promise ; concerning
Mat. 16, whom even the Lord Himself saith, 84,
am not sent but to the sheep which have been lost of the house of Israel, the same are they that out of them are the sons of promise ; the same
Rom. 9, are counted for a seed ; the same do belong to the inherit- jiatf. 1,ance of God. From hence are Joseph that just man, and Luke l ' llie Virgin Maiy who bore Christ : hence John Baptist the 6. friend of the Bridegroom, and his parents Zacharias and
2, Elizabeth : hence Symeon the old, and Anna the widow, who heard not Christ speaking by the sense of the body; but while yet an infant not speaking, by the Spirit perceived
John l, Him: hence the blessed Apostles: hence Nathanael, in whom John19, guile was not: hence the other Joseph, who himself too looked Luke23 for the kingdom of God : hence that so great multitude who 6i. 'went before and followed after His beast, saying, Blessed is Mat. 21, jje tliaj comeih in tfle name of the Lord: among whom was
also that company of children, in whom He declared to have Ps. 8, 2. been fulfilled, Out of the mouth of infants and sucklings Thou Acts 2, hast perfected praise. Hence also were those after His 41; 4, 4. resurrection, of whom on one day three and on another five
Acts 4, thousand were baptized, welded into one soul and one heart
I^uke
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by the fire of love; of whom no one spoke of any thing as his own, but to them all things were common. Hence the holy
Special instances. The reprobate only a part. 85
deacons, of whom Stephen was crowned with martyrdom Vsn.
before the Apostles. Hence so many Churches of Judaea,- 21 1Acts 7,
which were in Christ, unto whom Paul was unknown by face, 69. but known for an infamous ferocity, and more known for G2al- Christ's most merciful grace. Hence even he, according to
the prophecy sent before concerning him, a wolf ravening, Gen. 49, in the morning carrying off, and in the evening dividing**' morsels; that first as persecutor carrying off unto death, afterwards as a preacher feeding unto life. These are they
that are out of that people the inheritance of God. Whence
also saith the same, the head of the Apostles, the teacher of
the Gentiles: say then, hath God cast off His people? Rom. it, Far be it. For also am an Israelite of the seed of1' Israel, of the tribe Benjamin. God hath not cast off His
people, whom He hath foreknown. This people, which out
of that nation was added to the Body of Christ, the inherit
ance of God. For that which the Apostle saith, God hath
not cast off His people whom He hath foreknown, doth really correspond with that Psalm, wherein written, For the Ps. 94, Lord shall not cast off His people. But in that place there 4, followuth, and His inheritance He shall not forsake where
evidently appeareth that such people the inheritance
of God. For when the Apostle was to say this, above he
had quoted the prophetic testimony concerning the foretold Rom. io, future unbelief of the people of Israel: All day long
spread out my hands to a people not believing and gainsay
ing. In this place then, lest any one, wrongly understanding
it, should judge the whole of that people to have been found
guilty of the charge of unbelief and gainsaying, he hath immediately added, Ilalh God cast off His people? Far be it. Rom. ll, For also am an Israelite, the tribe of Benjamin. Here
he shewing what people he spake of, to wit, belonging to
the former people, the whole whereof God had refused and condemned, he indeed would not himself have been Christ's Apostle, being an Israelite of the seed of Abraham, of the
tribe of Benjamin. But he applieth very necessary testi
mony, saying, Know ye not in Elias what saith the Scrip- Rom. 11, iure, how he intercedeth with God against Israel? Lot
Thy prophets they have slain, Thy altars they have digged |9, 10- down, and am left alone, and they are seeking my life.
have*lH'65
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86 What is God's ' Inheritance, ' now, and of old.
Psalm But what saith the answer of God to him ? I have left unto I,x*Ix' Me seven thousand men, who have not bowed their knees before Baal. So then even at this time a remnant through election of Grace have been saved. This remnant out of that nation doth belong to the inheritance * of God : not those concern- ing whom a little below- he saith, But the rest have been blinded. For thus he saith. What then? That which
Israel sought, this he hath not obtained: but the election hath obtained it: but the rest have been blinded. This election then, this remnant, that people of God, which God hath not cast off, is called His inheritance. But in that Israel, which hath not obtained this, in the rest that were blinded, there was no longer an inheritance of God, in reference to whom it is possible that there should be spoken, after the glorification of Christ in the Heavens, in the time of Titus the Emperor, O God, there have come the Gentiles unto Thine inheritance, and the other things which in this Psalm seem to have been foretold concerning the destruction of both the temple and city belonging to that people.
3. Furthermore herein we ought either to perceive those things which were done by other enemies, before Christ had 2 Kings come in the flesh: (for not different was the inheritance of 24' 14' God, at that time when there were even the holy prophets, when the carrying away into Babylon took place, and that nation was grievously afflicted, and at the time when under
2 Mace. Antiochus also the Maccabees, having endured horrible
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Sic on Ps. 78.
sufferings, most gloriously were crowned. For such things have been described in this Psalm, as are also wont to happen in the wasting of wars:) or certainly if after the Resurrection and Ascension of the Lord the inheritance of God must be understood to be here spoken of ; such things must be understood herein, as at the hands of worshippers of idols, and enemies of the name of Christ, His Church, in such a multitude of martyrs, endured. For although Asaph is interpreted Synagogue, which is congregation, and that name hath more usually been attached to the nation of the Jews : nevertheless that this Church also may be called a congregation, and that that old people hath been called a Church, already in another Psalm, we have clearly enough
>> One Ms. ' are the inherit>>nce. '
Our Lord called Jews Himself, Gentiles by others. 87
shewn. This Church then, this inheritance of God, out of Ver. circumcision and uncircumcision hath been congregated, -- that is, out of the people of Israel, and out of the rest of the nations, by means of the Stone which the builders rejected,
and which hath become for the Head of the corner, in which Ps. 118, corner as it were two walls coming from different quarters 22. were united. For Himself is our peace, Who hath made both ^pJ16"' one, that He might build two into Himself, making peace, '
and might unite together^ both in one Body unto God: 'mcoa'1"- which Body we are sons of God, crying, Abba Father. R0m. 8, Abba, on account of their language, Father, on account of16- ours. For AbbaIis the same as Father. Whence the Lord,
Who hath said, am not sent but unto the lost sheep of the Mat. 13, House of Israel, shewing to that nation the fulfilment of that24, promise of His presence, saith nevertheless in another place,
must needs John I o, / have other sheep, which are not of this fold, I lt,'
also bring them, in order that there may be one flock and one Shepherd : intimating the Gentiles whom He was going to bring, not indeed by means of H/is own' corporal presence,
am not sent but unto the lost sheep of the House of Israel ; but yet by means of His
Gospel, which was to be disseminated by the beautiful feet Rom. of them that proclaim peace, that proclaim good things. 10' 16' For, into every land there hath gone out the sound ofthem, Pn. 19,4. and unto the ends of the round world the uords ofthem. Hence also the Apostle saith, / say therefore that Christ R60TM-
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in order that this might be true,
Jesus was a minister of the Circumcision, for the truth of /God, to confirm the promise to the fathers. Behold what is, am not sent but unto the lost sheep the House Israel.
of of
Secondly, the Apostle subjoinetl1, But that the Gentiles do^g^-
glorify God for His mercy. 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,
;
;
is is
is
is
is is ?
is
a
if
is
is
a'i
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
is
it is
is is
? a
:
is
6,
if a:;
is,
is
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.