He
threatens
the judgment.
Augustine - Exposition on the Psalms - v1
Need of the Poor supplied in Christ.
103
souls, there may be said in them to be many truths : in mirrors there are seen many reflections from one face.
3. Ver. 2. He hath talked vanity each man to his neigh bour. By neighbour we must understand every man : for
that there is no one with whom we should work evil; a<<rfRom. l3, the love of our neighbour worketh no evil. Deceitful lips, 10" with a heart and a heart they have spoken evil things. LXX. The repetition, with a heart and a heart, signifies a double al" *"""' heart.
4. Ver. 3. May the Lord destroy all deceitful lips. He
says all, that no one may suppose himself excepted : as the Apostle says, Upon every soul of man that doeth evil, of the Rom. 2, Jew first, and of the Greek. The tongue speaking great ' things: the proud tongue.
5. Ver. 4. Who have said, We will magnify our tongue, our lips are our own, who is Lord over us ? Proud hypo crites are meant, putting confidence in their speech to deceive men, and not submitting themselves to God.
6. Ver. 5. Because of the wretchedness of the needy and
the sighing of the poor, now I will arise, saith the Lord.
For so the Lord Himself in the Gospel pitied His people, because they had no ruler, when they could well obey. Whence too it is said in the Gospel, The harvest is plenteous, Matt. 9, but the labourers arefew. But this must be taken as spoken37.
in the person of God the Father, Who, because of the needy
and the poor, that is, who in need and poverty were lacking spiritual good things, vouchsafed to send His own Son.
From thence begins His sermon on the mount in Matthew,
where He says, Blessed are the poor in spirit ; for theirs is Mat. 5,
'
Iwill place in salvation. He does not say what He would place : but, in salvation, must be
the kingdom of heaven.
understood as, in Christ ; according to that, For mine eyes Luke 2, have seen Thy salvation. And hence He is understood30"
to have placed in Him what appertains to the taking away
the wretchedness of the needy, and the comforting the sigh
ing of the poor. / will deal confidently in Him: according
to that in the Gospel, For He taught them as one having Mat. 7, authority, and not as their scribes.
7. Ver. 6. The words of the Lord aie pure words. This is in the person of the Prophet himself, The words of the
1 04 Sevenfold purification. This world's course leads not above.
Psalm Lord are pure words. He says pure, without the alloy of
-- pretence. For many preach the truth impurely; for they
Phil. 1, sell it for the bribe of the advantages of this life. Of such
16"
the Apostle says, that they declared Christ not purely. Silver tried by the fire for the earth. These words of the Lord by means of tribulations approved to sinners. Purified seven times: by the fear of God, by godliness, by knowledge,
Is. i1,2. by might, by counsel, by understanding, by wisdom. For seven steps also of beatitude there are, which the Lord goes over, according to Matthew, in the same sermon which He
Matt. 5, Spake on the Mount, Blessed are the poor in spirit, blessed the meek, blessed they that mourn, blessed they which do hunger and thirst after righteousness, blessed the merciful, blessed the pure in heart, blessed the peace-makers. Of which seven sentences it may be observed how all that long sermon
Matt. 5, was spoken. For the eighth where it is said, Blessed are they which suffer persecution for righteousness' sake, denotes the fire itself, whereby the silver is proved seven times. And
Matt. 7, at the termination of this sermon it is said, For He taught them as one having authority, and not as their scribes. Which refers to that which is said in this Psalm, / deal confidently in Him.
8. Ver. 7. Thou, 0 Lord, shall preserve us, and keep us from this generation to eternity: here as needy and poor,
there as wealthy and rich.
9. Ver. 8. The ungodly walk in a circle round about :
that is, in the desire of things temporal, which revolves as a wheel in a repeated circle of seven days ; and therefore they do not arrive at the eighth, that is, at eternity, for which this Psalm is entitled. So too it is said by Solomon,
afi? s2? ' ^or *ne *"*** ^"'2 ** ^le winnoirer of the ungodly, and he LXX. bringeth on them the wheel of the wicked. -- After Tltine
height Thou hast multiplied the sons of men. For there is
in temporal things too a multiplication, which turns away Wisd. 9, from the unity of God. Hence the corruptible body weigheth down the soul, and the earthy tabernacle presseth down the
mind that museth upon many things. But the righteous are Ps. 84,7. multiplied after the height of God, when they shall go from
strength to strength.
Complaint of the soul waiting for deliverance. 105
PSALM XIII.
Unto the end, a Psalm of David.
T at. xii.
1. For Christ is the end of the law to every one /AaiRom. 10' beliereth. (Ver. 1. ) How long, O Lord, wilt Thou forget me
unto the end ? that is, put me off as to spiritually under standing Christ, Who is the Wisdom of God, and the true
end of all the aim of the soul. How long dost Thou turn away Thy face from me? As God doth not forget, so neither doth He turn His face away : but Scripture speaks after our manner. Now God is said to turn away His face, when He doth not give to the soul, which as yet hath not the pure eye
of the mind, the knowledge of Himself.
2. Ver. 2. How long shall
There is no need of counsel but in adversity. Therefore, How long shall /place counsel in my soul? is as if it were said, How long shall I be in adversity ? Or at least it is an answer, so that the meaning is this, So long, O Lord, wilt Thou forget me to the end, and so long turn away Thy face from me, until I shall place counsel in mine own soul : so that except a man place counsel in his own soul to work
mercy perfectly, God will not direct him to the end, nor give him that full knowledge of Himself, which is face to face. Sorrow in my heart through the day? How long shall I have, is understood. And through the day signifies con tinuance, so that day is taken for time : from which as each one longs to be free, he has sorrow in his heart, making entreaty to rise to things eternal, and not endure man's day.
3. How long shall mine enemy be exalted over me? either the devil, or carnal habit.
I
place counsel in my soul?
4. Ver. 3. Look on me, and hear me, O Lord my God. Look on me, refers to what was said, How long dost Thou turn away Thy face from me. Hear, refers to what was said, How long wIilt Thou forget me to the end ? Lighten
sleep not in death. The eyes of the heart must be understood, that they be not closed by the pleasur
able eclipse of sin. I 5. Ver. 4. Lest at any time mine enemy say,
mine eyes, that
have
1 06 Singing to God inwardor outward. JVho ' say there is no God. '
Psai. m prevailed against him. The devil's mockery is to be feared.
Theg that trouble me will exult, if I
be moved; the devil and his angels; who exulted not over that righteous man,
Job2, 3. Job, when they troubled him; because he was not moved, that is, did not drawI back from the stedfastness of his faith.
have hoped in Thy mercy. Because
6. Ver. 5. But
this very thing, that a man be not moved, and that he abide fixed in the Lord, he should not attribute to self: lest when he glories that he hath not been moved, he be moved by this very pride. My heart shall exult in Thy salvation ; in
i canta. Christ, in the Wisdom of God. (Ver. 6. ) / will sing 1 to the Lord Who hath given me good things; spiritual good things,
tpsal.
not belonging to man's day. And of the Lord most high; that
Iwill chant
"
? #i
PSALM XIV.
To the end, a Psalm of David himself.
to the name give thanks with joy, and in most due order employ my body, which the song of the
spiritual soul. But if any distinction to be marked here, will sing with the heart, will chant with my works to the Lord, that which He alone seeth, but to the name of the Lord, that which known among men, which serviceable
not for Him, but for us.
What to the end means, must not be too often repeated. Eom. For Christ the end of the law for righteousness to every 10'4. 1 one that believeth; as the Apostle saith. We believe on
Him, when we begin to enter on the good road we shall see Him, when we shall get to the end. And therefore is He the end.
2. Ver. The fool hath said in his heart, There no God. For not even have certain sacrilegious and abomi nable philosophers, who entertain perverse and false notions of God, dared to say, There no God. Therefore is, hath said in his heart; for that no one dares to say even
he has dared to think it. They are corrupt, and become abominable in their affections that is, whilst they love this world and love not God these are the affections which corrupt the soul, and so blind that the fool can even say,
Eom. l,tn his heart, There no God. For as they did not like to 28.
is
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is, I
if / 1.
* it, it is
:
is
;
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is
is
No good in man of himself. Jew and Gentile alike corrupt. 107
retain God in their knowledge, God gave them over to a Ver. reprobate mind. There is none that doeth goodness, no not --'-- -- up to one. Up to one, can be understood either with that
one, so that no man be understood: or besides one, that the
Lord Christ may be excepted. As we say, This field is up to the sea; we do not of course reckon the sea together with the field. And this is the better interpretation, so that none be understood to have done goodness up to Christ; for that no man can do goodness, except He shall have shewn it. And that is true ; for until a man know the one God, he cannot do goodness.
3. Ver. 2. The Lord from heaven looked out upon the sons of men, to see if there be one understanding, or seeking after God. It may be interpreted, upon the Jews ; as he may have given them the more honourable name of the sons of men, by reason of their worship of the One God, in comparison with the Gentiles; of whom I suppose it was said above, Thefool hath said in his heart, There is no God, Sfc. Now the Lord looks out, that He may see, by His holy souls: which is the meaning of, from heaven. For by Himself nothing is hid from Him.
4. Ver. 3. All have gone out of the way, they have together become useless: that is, the Jews have become as the Gentiles, who were spoken of above, Tliere is none that doeth
good, no not up to one: must be interpreted as above. Their
throat is an open sepulchre. Either the voracity of the ever
open palate is signified : or allegorically those who slay,
and as it were devour those they have slain, into whom they
instil the disorder of their own conversation. Like to
which with the contrary meaning is that which was said to
Peter, Kill and eat; that he should convert the Gentiles to Acts lo, his own faith and good conversation. With their tongues
they have dealt craftily. Flattery is the companion of the greedy and of all bad men. The poison of asps is under
their lips. By poison, he means deceit; and of asps, be
cause they will not hear the precepts of the law, as asps
will not hear the voice of the charmer; which is said more p9. 58,5. clearly in another Psalm. Whose mouth is full of cursing
and bitterness : this is, the poison of asps. Their feet are swift to shed blood. He here shews forth the habit of ill
108 Evil men fear what they should not, and not what they should.
and are laden, and heavy
the Lord, as 1 said, mentions, in the easy yoke and light burden. There is no fear of God before their eyes. These do not say, There is no God; but yet they do not fear God.
5. Ver. 4. Shall not all, who work iniquity, know?
He threatens the judgment. Who devour My people as the food of bread: that is, daily. For the food of bread is daily food. Now they devour the people, who serve their own ends out of them, not referring their ministry to the glory of God, and the salvation of those, over whom they are.
Psalm doing. Destruction and unhappiness are in their ways. For all the ways of evil men are full of toil and misery. Hat. il, Hence the Lord cries out, Come unto Me, all ye that labour
upon you, and learn of Me, for
I will I you. Take My yoke refresh
am meek and lowly in heart. For My yoke is easy and My burden light. And the way ofpeace have they not known : that way, namely, which
6". They have not called upon the Lord. For he doth not really call upon Him, who longs for such things as are displeasing to Him. (Ver. 5. ) There they trembled for fear, where nofear was : that is, for the loss of things temporal.
Johnn,For they said, Ifwe let Him thus alone, all men will believe on Him ; and the Romans will come, and take away both our place and nation. They feared to lose an earthly king dom, where no fear was; and they lost the kingdom of heaven, which they ought to have feared. And this must be understood of all temporal goods, the loss of which when men fear, they come not to things eternal.
7. For God is in the just* generation. [It refers to what went before, so that the sense is, ' shall not all they that work iniquity know that the Lord is in the just generation;'] that is, He is not in them who love the world. For it is unjust
Rom. l, to leave the Maker of the worlds, and serve the creature more than the Creator. (Ver. 6. ) Ye have shamed the counsel of the poor, for the Lord is his hope : that is, ye have despised the humble coming of the Son of God, because ye saw not in Him the pomp of the world : that they, whom He was calling, should put their hope in God alone, not in the things
that pass away.
* The words in brackets are from the Oxford Mss.
Salvation in Christ alone. His life on earth our Tent in war.
8. Ver. 7. Who^will give salvation to Israel out of Sion ? Ver. 7. Who but He Whose humiliation ye have despised ? is under
stood. For He will come in glory to the judgment of the quick
and the dead, and the kingdom of the just : that, forasmuch as
in that humble coming blindness hath happened in part unto Rom. ll, Israel, that the fulness of the Gentiles might enter in, in
that other should happen what follows, and so all Israel
should be saved. For the Apostle too takes that testimony
of Isaiah, where it is said, There shall come out of Sion Hels. 59, Who shall turn away ungodliness from Jacob : for the Jews, 20
as it is here, Who shall give salvation to Israel out of Sion ? When the Lord shall turn away the captivity of His people, Jacob shall rejoice, and Israel shall be glad. It is a repetition, as is usual : for I suppose, Israel shall be glad, is
Lat. xiV.
tation yet when tabernacle taken in its proper meaning, thing of war. Hence soldiers are called tent. fellows, contu- as having their tents together. This sense assisted by the J^TM"
words, Who shall sojourn For we war with the devil for time, and then we need tabernacle wherein we may refresh ourselves. Which specially points out the faith of the
1. Touching this title there is no question. (Ver. Lord, who shall sojourn in Thy tabernacle Although tabernacle be sometimes used even for an everlasting habi
which was wrought for us in time through the Incarnation of the Lord. And who shall rest in Thy holy mountain Here perhaps he signifies at
once the eternal habitation itself, that we should understand
by mountain the superemineuce of the love of Christ in life2Cor. 5,
eternal.
2. Ver. 2. He who walketh without stain, and worketh
righteousness. Here He has laid down the proposition in what follows he sets forth in detail.
3. Who speaketh the truth in his heart. For some have truth on their lips, and not in their heart. As one should
temporal Dispensation,
109
the same as, Jacob shall rejoice.
PSALM XV.
A Psalm of David himself .
it
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is
is
if ?
a
?
it is a:
0
a 1. )
110 Truth in heart is of those who see that sin rests on nothing.
Psalm deceitfully point out a road, knowing tha^there were robbers ? there, and should say, If you go this way, you will be safe from robbers ; and it should turn out that in fact there were no robbers found there : he has spoken the truth, but not in
his heart. For he supposed it to be otherwise, and spoke the truth in ignorance. Therefore it is not enough to speak the truth, unless it be so also in heart, (Ver. Who hath
practised no deceit in his tongue.
the tongue, when one thing
another concealed in the breast.
bour. It well known that by neighbour, every man should be understood. And hath not entertained slander against his neighbour, that is, hath not readily or rashly given credence to an accuser.
4. Ver. 4. The malicious one hath been brought to nought in his sight. This perfection, that the malicious one have no force against man and that this be in his sight that is, that he know most surely that the malicious not,
save when the mind turns itself away from the eternal and specie, immutable form1 of her own Creator to the form of the Ps. in, creature, which was made out of nothing. But those that fear the Lord, He glorifieth the Lord Himself, that is. Ecclus. Now the fear of the Lord is the beginning of wisdom. As then the things above belong to the perfect, so what he now
5. Who sweareth unto his neighbour, and deceiveth him not. (Ver. 5. ) Who hath not given his money upon usury, and hath not taken rewards against the innocent. These are no great things but he who not able to do even this, much less able he to speak the truth in his heart, and to practise no deceit in his tongue, but as the truth in the heart, so to profess and have in his mouth, yea, yea; nay, nay and to do no evil to his neighbour, that is, to any man and to entertain no slander against his neighbour all which are the virtues of the perfect, in whose sight the malicious one hath been brought to nought. Yet he concludes even these lesser things thus, Whoso doeth these things shall not be
moved for ever that he shall attain unto those greater things, wherein great and unshaken stability. For even the very tenses are, perhaps not without cause, so varied, as
Deceit practised with professed with the mouth,
Nor done evil to his neigh
Prov'
going to say belongs to beginners.
Matt.
is : is,
is
5, ;
:
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;
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is
:
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:
7.
1
1
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;
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The Saints in God's earth new men in Christ their Head. 1 1 1
that in the conclusion above the past tense should be used, Ver.
but in this the future. For there it was said, The malicious one hath been brought to nought in his sight : but here, shall not be moved for ever.
--
Lat. XV.
PSALM XVI.
The inscription of the title, of David himself.
1. Our King in this Psalm speaks in the character of the
human1 nature He assumed, of Whom the royal title at thelsusceP- ,? . . , . . tionis
time of His passion was eminently set forth. huma- 2. Now He saith as follows; (ver. 1. ) Preserve me, O Lord,n<p.
for in Thee have I hoped: (ver. 2. ) / have said to the Lord, Thou art my God, for Thou requirest not my goods : for
with my goods Thou dost not look to be made blessed.
3. Ver. 3. To the saints who are on His earth: to the saints who have placed their hope in the land of the living,
the citizens of the heavenly Jerusalem, whose spiritual conversation is, by the anchor of hope, fixed in that country, which is rightly called God's earth ; although as yet in this earth too they be conversant in the flesh. He hath wonder fully fulfilled all My wishes in them. To those saints then He hath wonderfully fulfilled all My wishes in their ad vancement, whereby they have perceived, how both the humanity of My divinity hath profited them that I might die, and the divinity of the humanity that I might rise again.
4. Ver. 4. Their infirmities have been multiplied: thcirSoOxf. infirmities have been multiplied not for their destruction, but
that they might long for the Physician.
made haste. Accordingly after infirmities
made haste, that they might be healed. / will not gather together their assemblies by blood. For their assemblies
shall not be carnal, nor will I gather them together as oneIsl,H.
be propitiated by the blood of cattle. Nor will I mindful
of their names within My lips. But by a spiritual change what they have been shall be forgotten; nor by Me shall they be any more called either sinners, or enemies, or men ; but righteous, and My brethren, and Sons of God through My peace.
Afterwards they multiplied they
1 ] 2 God Christs portion in His Saints. His human experience.
Psalm 5. Ver. 5. The Lord is the portion of Mine inheritance,
XVI. and of My cup. For together with Me they shall possess the inheritance, the Lord Himself. Let others choose for
themselves portions, earthly and temporal, to enjoy : the portion of the Saints is the Lord eternal. Let others drink of deadly pleasures, the portion of My cup is the Lord. In that I say, Mine, I include the Church : for where the Head is, there is the body also. For into the inheritance will I gather together their assemblies, and by the inebriation of the cup I will forget their old names. Thou art He who will restore to Me My inheritance: that toIthese too, whom
was with before the world was made. For Thou wilt not restore to Me that which I never lost, but Thou wilt restore to these, who have lost the knowledge of that glory in whom
because am, Thou wilt restore to Me.
6. Ver. 6. The lines have fallen to me in glorious places.
The boundaries of my possession have fallen in Thy glory Numb. as were lot, like as God the possession of the Priests ' and Levites. For Mine inheritance glorious to Me.
For Mine inheritance glorious, not to all, but to them that see; in whom because am, to Me.
7. Ver. 7. will bless the Lord, Who hath given Me understanding whereby this inheritance may be seen and possessed. Yea moreover too even unto night my reins have chastened Me. Yea besides understanding, even unto death, My inferior part, the assumption of flesh, hath instructed Me, that might experience the darkness of mortality, which that understanding hath not.
8. Ver. 8. foresaw the Lord in My sight always. But coming into things that pass away, removed not Mine eye from Him Who abide th ever, foreseeing this, that to Him
should return after passing through the things temporal. For He on My right hand, that should not be moved. For He favoureth Me, that should abide fixedly in Him.
Ver. 9. Wherefore My heart was glad, and My tongue exulted. Wherefore both in My thoughts gladness, and in my words exultation. Moreover too Myflesh shall rest in hope. Moreover too My flesh shall not fail unto de struction, but shall sleep in hope of the resurrection.
Johni7, 1 free, may be known the glory wherein Thee
I 9.
it
I is
I
it is
is
I by
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is I
I:/
is
'
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it,
:
Christ raised up, blessed, and glorified in His Saints. 113
10. Ver. 10. For Thou wilt not leave My soul in hell. Ver. io. For Thou will neither give My soul for a possession to those
parts below. Neither wilt Thou grant Thine Holy One to
see corruption. Neither wilt Thou suffer that sanctified body, whereby others are to be also sanctified, to see
Thou hast made known to Me the paths of life. Thou hast made known through Me the
paths of humiliation, that1 men might return to life, from'Oxf. whence they fell through pride; in whom because I am,,thatby
Thou hast made known to Me. Thou wilt fill Me with joy "' with Thy countenance. Thou wilt fill them with joy, that they should seek nothing further, when they shall see Thee
face to face ; in whom because I am, Thou wilt fill Me. Pleasure is at Thy right hand even to the end. Pleasure is in Thy favour and mercy in this life's journey, leading on even to the end of the glory of Thy countenance.
corruption. (Ver.
souls, there may be said in them to be many truths : in mirrors there are seen many reflections from one face.
3. Ver. 2. He hath talked vanity each man to his neigh bour. By neighbour we must understand every man : for
that there is no one with whom we should work evil; a<<rfRom. l3, the love of our neighbour worketh no evil. Deceitful lips, 10" with a heart and a heart they have spoken evil things. LXX. The repetition, with a heart and a heart, signifies a double al" *"""' heart.
4. Ver. 3. May the Lord destroy all deceitful lips. He
says all, that no one may suppose himself excepted : as the Apostle says, Upon every soul of man that doeth evil, of the Rom. 2, Jew first, and of the Greek. The tongue speaking great ' things: the proud tongue.
5. Ver. 4. Who have said, We will magnify our tongue, our lips are our own, who is Lord over us ? Proud hypo crites are meant, putting confidence in their speech to deceive men, and not submitting themselves to God.
6. Ver. 5. Because of the wretchedness of the needy and
the sighing of the poor, now I will arise, saith the Lord.
For so the Lord Himself in the Gospel pitied His people, because they had no ruler, when they could well obey. Whence too it is said in the Gospel, The harvest is plenteous, Matt. 9, but the labourers arefew. But this must be taken as spoken37.
in the person of God the Father, Who, because of the needy
and the poor, that is, who in need and poverty were lacking spiritual good things, vouchsafed to send His own Son.
From thence begins His sermon on the mount in Matthew,
where He says, Blessed are the poor in spirit ; for theirs is Mat. 5,
'
Iwill place in salvation. He does not say what He would place : but, in salvation, must be
the kingdom of heaven.
understood as, in Christ ; according to that, For mine eyes Luke 2, have seen Thy salvation. And hence He is understood30"
to have placed in Him what appertains to the taking away
the wretchedness of the needy, and the comforting the sigh
ing of the poor. / will deal confidently in Him: according
to that in the Gospel, For He taught them as one having Mat. 7, authority, and not as their scribes.
7. Ver. 6. The words of the Lord aie pure words. This is in the person of the Prophet himself, The words of the
1 04 Sevenfold purification. This world's course leads not above.
Psalm Lord are pure words. He says pure, without the alloy of
-- pretence. For many preach the truth impurely; for they
Phil. 1, sell it for the bribe of the advantages of this life. Of such
16"
the Apostle says, that they declared Christ not purely. Silver tried by the fire for the earth. These words of the Lord by means of tribulations approved to sinners. Purified seven times: by the fear of God, by godliness, by knowledge,
Is. i1,2. by might, by counsel, by understanding, by wisdom. For seven steps also of beatitude there are, which the Lord goes over, according to Matthew, in the same sermon which He
Matt. 5, Spake on the Mount, Blessed are the poor in spirit, blessed the meek, blessed they that mourn, blessed they which do hunger and thirst after righteousness, blessed the merciful, blessed the pure in heart, blessed the peace-makers. Of which seven sentences it may be observed how all that long sermon
Matt. 5, was spoken. For the eighth where it is said, Blessed are they which suffer persecution for righteousness' sake, denotes the fire itself, whereby the silver is proved seven times. And
Matt. 7, at the termination of this sermon it is said, For He taught them as one having authority, and not as their scribes. Which refers to that which is said in this Psalm, / deal confidently in Him.
8. Ver. 7. Thou, 0 Lord, shall preserve us, and keep us from this generation to eternity: here as needy and poor,
there as wealthy and rich.
9. Ver. 8. The ungodly walk in a circle round about :
that is, in the desire of things temporal, which revolves as a wheel in a repeated circle of seven days ; and therefore they do not arrive at the eighth, that is, at eternity, for which this Psalm is entitled. So too it is said by Solomon,
afi? s2? ' ^or *ne *"*** ^"'2 ** ^le winnoirer of the ungodly, and he LXX. bringeth on them the wheel of the wicked. -- After Tltine
height Thou hast multiplied the sons of men. For there is
in temporal things too a multiplication, which turns away Wisd. 9, from the unity of God. Hence the corruptible body weigheth down the soul, and the earthy tabernacle presseth down the
mind that museth upon many things. But the righteous are Ps. 84,7. multiplied after the height of God, when they shall go from
strength to strength.
Complaint of the soul waiting for deliverance. 105
PSALM XIII.
Unto the end, a Psalm of David.
T at. xii.
1. For Christ is the end of the law to every one /AaiRom. 10' beliereth. (Ver. 1. ) How long, O Lord, wilt Thou forget me
unto the end ? that is, put me off as to spiritually under standing Christ, Who is the Wisdom of God, and the true
end of all the aim of the soul. How long dost Thou turn away Thy face from me? As God doth not forget, so neither doth He turn His face away : but Scripture speaks after our manner. Now God is said to turn away His face, when He doth not give to the soul, which as yet hath not the pure eye
of the mind, the knowledge of Himself.
2. Ver. 2. How long shall
There is no need of counsel but in adversity. Therefore, How long shall /place counsel in my soul? is as if it were said, How long shall I be in adversity ? Or at least it is an answer, so that the meaning is this, So long, O Lord, wilt Thou forget me to the end, and so long turn away Thy face from me, until I shall place counsel in mine own soul : so that except a man place counsel in his own soul to work
mercy perfectly, God will not direct him to the end, nor give him that full knowledge of Himself, which is face to face. Sorrow in my heart through the day? How long shall I have, is understood. And through the day signifies con tinuance, so that day is taken for time : from which as each one longs to be free, he has sorrow in his heart, making entreaty to rise to things eternal, and not endure man's day.
3. How long shall mine enemy be exalted over me? either the devil, or carnal habit.
I
place counsel in my soul?
4. Ver. 3. Look on me, and hear me, O Lord my God. Look on me, refers to what was said, How long dost Thou turn away Thy face from me. Hear, refers to what was said, How long wIilt Thou forget me to the end ? Lighten
sleep not in death. The eyes of the heart must be understood, that they be not closed by the pleasur
able eclipse of sin. I 5. Ver. 4. Lest at any time mine enemy say,
mine eyes, that
have
1 06 Singing to God inwardor outward. JVho ' say there is no God. '
Psai. m prevailed against him. The devil's mockery is to be feared.
Theg that trouble me will exult, if I
be moved; the devil and his angels; who exulted not over that righteous man,
Job2, 3. Job, when they troubled him; because he was not moved, that is, did not drawI back from the stedfastness of his faith.
have hoped in Thy mercy. Because
6. Ver. 5. But
this very thing, that a man be not moved, and that he abide fixed in the Lord, he should not attribute to self: lest when he glories that he hath not been moved, he be moved by this very pride. My heart shall exult in Thy salvation ; in
i canta. Christ, in the Wisdom of God. (Ver. 6. ) / will sing 1 to the Lord Who hath given me good things; spiritual good things,
tpsal.
not belonging to man's day. And of the Lord most high; that
Iwill chant
"
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PSALM XIV.
To the end, a Psalm of David himself.
to the name give thanks with joy, and in most due order employ my body, which the song of the
spiritual soul. But if any distinction to be marked here, will sing with the heart, will chant with my works to the Lord, that which He alone seeth, but to the name of the Lord, that which known among men, which serviceable
not for Him, but for us.
What to the end means, must not be too often repeated. Eom. For Christ the end of the law for righteousness to every 10'4. 1 one that believeth; as the Apostle saith. We believe on
Him, when we begin to enter on the good road we shall see Him, when we shall get to the end. And therefore is He the end.
2. Ver. The fool hath said in his heart, There no God. For not even have certain sacrilegious and abomi nable philosophers, who entertain perverse and false notions of God, dared to say, There no God. Therefore is, hath said in his heart; for that no one dares to say even
he has dared to think it. They are corrupt, and become abominable in their affections that is, whilst they love this world and love not God these are the affections which corrupt the soul, and so blind that the fool can even say,
Eom. l,tn his heart, There no God. For as they did not like to 28.
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No good in man of himself. Jew and Gentile alike corrupt. 107
retain God in their knowledge, God gave them over to a Ver. reprobate mind. There is none that doeth goodness, no not --'-- -- up to one. Up to one, can be understood either with that
one, so that no man be understood: or besides one, that the
Lord Christ may be excepted. As we say, This field is up to the sea; we do not of course reckon the sea together with the field. And this is the better interpretation, so that none be understood to have done goodness up to Christ; for that no man can do goodness, except He shall have shewn it. And that is true ; for until a man know the one God, he cannot do goodness.
3. Ver. 2. The Lord from heaven looked out upon the sons of men, to see if there be one understanding, or seeking after God. It may be interpreted, upon the Jews ; as he may have given them the more honourable name of the sons of men, by reason of their worship of the One God, in comparison with the Gentiles; of whom I suppose it was said above, Thefool hath said in his heart, There is no God, Sfc. Now the Lord looks out, that He may see, by His holy souls: which is the meaning of, from heaven. For by Himself nothing is hid from Him.
4. Ver. 3. All have gone out of the way, they have together become useless: that is, the Jews have become as the Gentiles, who were spoken of above, Tliere is none that doeth
good, no not up to one: must be interpreted as above. Their
throat is an open sepulchre. Either the voracity of the ever
open palate is signified : or allegorically those who slay,
and as it were devour those they have slain, into whom they
instil the disorder of their own conversation. Like to
which with the contrary meaning is that which was said to
Peter, Kill and eat; that he should convert the Gentiles to Acts lo, his own faith and good conversation. With their tongues
they have dealt craftily. Flattery is the companion of the greedy and of all bad men. The poison of asps is under
their lips. By poison, he means deceit; and of asps, be
cause they will not hear the precepts of the law, as asps
will not hear the voice of the charmer; which is said more p9. 58,5. clearly in another Psalm. Whose mouth is full of cursing
and bitterness : this is, the poison of asps. Their feet are swift to shed blood. He here shews forth the habit of ill
108 Evil men fear what they should not, and not what they should.
and are laden, and heavy
the Lord, as 1 said, mentions, in the easy yoke and light burden. There is no fear of God before their eyes. These do not say, There is no God; but yet they do not fear God.
5. Ver. 4. Shall not all, who work iniquity, know?
He threatens the judgment. Who devour My people as the food of bread: that is, daily. For the food of bread is daily food. Now they devour the people, who serve their own ends out of them, not referring their ministry to the glory of God, and the salvation of those, over whom they are.
Psalm doing. Destruction and unhappiness are in their ways. For all the ways of evil men are full of toil and misery. Hat. il, Hence the Lord cries out, Come unto Me, all ye that labour
upon you, and learn of Me, for
I will I you. Take My yoke refresh
am meek and lowly in heart. For My yoke is easy and My burden light. And the way ofpeace have they not known : that way, namely, which
6". They have not called upon the Lord. For he doth not really call upon Him, who longs for such things as are displeasing to Him. (Ver. 5. ) There they trembled for fear, where nofear was : that is, for the loss of things temporal.
Johnn,For they said, Ifwe let Him thus alone, all men will believe on Him ; and the Romans will come, and take away both our place and nation. They feared to lose an earthly king dom, where no fear was; and they lost the kingdom of heaven, which they ought to have feared. And this must be understood of all temporal goods, the loss of which when men fear, they come not to things eternal.
7. For God is in the just* generation. [It refers to what went before, so that the sense is, ' shall not all they that work iniquity know that the Lord is in the just generation;'] that is, He is not in them who love the world. For it is unjust
Rom. l, to leave the Maker of the worlds, and serve the creature more than the Creator. (Ver. 6. ) Ye have shamed the counsel of the poor, for the Lord is his hope : that is, ye have despised the humble coming of the Son of God, because ye saw not in Him the pomp of the world : that they, whom He was calling, should put their hope in God alone, not in the things
that pass away.
* The words in brackets are from the Oxford Mss.
Salvation in Christ alone. His life on earth our Tent in war.
8. Ver. 7. Who^will give salvation to Israel out of Sion ? Ver. 7. Who but He Whose humiliation ye have despised ? is under
stood. For He will come in glory to the judgment of the quick
and the dead, and the kingdom of the just : that, forasmuch as
in that humble coming blindness hath happened in part unto Rom. ll, Israel, that the fulness of the Gentiles might enter in, in
that other should happen what follows, and so all Israel
should be saved. For the Apostle too takes that testimony
of Isaiah, where it is said, There shall come out of Sion Hels. 59, Who shall turn away ungodliness from Jacob : for the Jews, 20
as it is here, Who shall give salvation to Israel out of Sion ? When the Lord shall turn away the captivity of His people, Jacob shall rejoice, and Israel shall be glad. It is a repetition, as is usual : for I suppose, Israel shall be glad, is
Lat. xiV.
tation yet when tabernacle taken in its proper meaning, thing of war. Hence soldiers are called tent. fellows, contu- as having their tents together. This sense assisted by the J^TM"
words, Who shall sojourn For we war with the devil for time, and then we need tabernacle wherein we may refresh ourselves. Which specially points out the faith of the
1. Touching this title there is no question. (Ver. Lord, who shall sojourn in Thy tabernacle Although tabernacle be sometimes used even for an everlasting habi
which was wrought for us in time through the Incarnation of the Lord. And who shall rest in Thy holy mountain Here perhaps he signifies at
once the eternal habitation itself, that we should understand
by mountain the superemineuce of the love of Christ in life2Cor. 5,
eternal.
2. Ver. 2. He who walketh without stain, and worketh
righteousness. Here He has laid down the proposition in what follows he sets forth in detail.
3. Who speaketh the truth in his heart. For some have truth on their lips, and not in their heart. As one should
temporal Dispensation,
109
the same as, Jacob shall rejoice.
PSALM XV.
A Psalm of David himself .
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110 Truth in heart is of those who see that sin rests on nothing.
Psalm deceitfully point out a road, knowing tha^there were robbers ? there, and should say, If you go this way, you will be safe from robbers ; and it should turn out that in fact there were no robbers found there : he has spoken the truth, but not in
his heart. For he supposed it to be otherwise, and spoke the truth in ignorance. Therefore it is not enough to speak the truth, unless it be so also in heart, (Ver. Who hath
practised no deceit in his tongue.
the tongue, when one thing
another concealed in the breast.
bour. It well known that by neighbour, every man should be understood. And hath not entertained slander against his neighbour, that is, hath not readily or rashly given credence to an accuser.
4. Ver. 4. The malicious one hath been brought to nought in his sight. This perfection, that the malicious one have no force against man and that this be in his sight that is, that he know most surely that the malicious not,
save when the mind turns itself away from the eternal and specie, immutable form1 of her own Creator to the form of the Ps. in, creature, which was made out of nothing. But those that fear the Lord, He glorifieth the Lord Himself, that is. Ecclus. Now the fear of the Lord is the beginning of wisdom. As then the things above belong to the perfect, so what he now
5. Who sweareth unto his neighbour, and deceiveth him not. (Ver. 5. ) Who hath not given his money upon usury, and hath not taken rewards against the innocent. These are no great things but he who not able to do even this, much less able he to speak the truth in his heart, and to practise no deceit in his tongue, but as the truth in the heart, so to profess and have in his mouth, yea, yea; nay, nay and to do no evil to his neighbour, that is, to any man and to entertain no slander against his neighbour all which are the virtues of the perfect, in whose sight the malicious one hath been brought to nought. Yet he concludes even these lesser things thus, Whoso doeth these things shall not be
moved for ever that he shall attain unto those greater things, wherein great and unshaken stability. For even the very tenses are, perhaps not without cause, so varied, as
Deceit practised with professed with the mouth,
Nor done evil to his neigh
Prov'
going to say belongs to beginners.
Matt.
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The Saints in God's earth new men in Christ their Head. 1 1 1
that in the conclusion above the past tense should be used, Ver.
but in this the future. For there it was said, The malicious one hath been brought to nought in his sight : but here, shall not be moved for ever.
--
Lat. XV.
PSALM XVI.
The inscription of the title, of David himself.
1. Our King in this Psalm speaks in the character of the
human1 nature He assumed, of Whom the royal title at thelsusceP- ,? . . , . . tionis
time of His passion was eminently set forth. huma- 2. Now He saith as follows; (ver. 1. ) Preserve me, O Lord,n<p.
for in Thee have I hoped: (ver. 2. ) / have said to the Lord, Thou art my God, for Thou requirest not my goods : for
with my goods Thou dost not look to be made blessed.
3. Ver. 3. To the saints who are on His earth: to the saints who have placed their hope in the land of the living,
the citizens of the heavenly Jerusalem, whose spiritual conversation is, by the anchor of hope, fixed in that country, which is rightly called God's earth ; although as yet in this earth too they be conversant in the flesh. He hath wonder fully fulfilled all My wishes in them. To those saints then He hath wonderfully fulfilled all My wishes in their ad vancement, whereby they have perceived, how both the humanity of My divinity hath profited them that I might die, and the divinity of the humanity that I might rise again.
4. Ver. 4. Their infirmities have been multiplied: thcirSoOxf. infirmities have been multiplied not for their destruction, but
that they might long for the Physician.
made haste. Accordingly after infirmities
made haste, that they might be healed. / will not gather together their assemblies by blood. For their assemblies
shall not be carnal, nor will I gather them together as oneIsl,H.
be propitiated by the blood of cattle. Nor will I mindful
of their names within My lips. But by a spiritual change what they have been shall be forgotten; nor by Me shall they be any more called either sinners, or enemies, or men ; but righteous, and My brethren, and Sons of God through My peace.
Afterwards they multiplied they
1 ] 2 God Christs portion in His Saints. His human experience.
Psalm 5. Ver. 5. The Lord is the portion of Mine inheritance,
XVI. and of My cup. For together with Me they shall possess the inheritance, the Lord Himself. Let others choose for
themselves portions, earthly and temporal, to enjoy : the portion of the Saints is the Lord eternal. Let others drink of deadly pleasures, the portion of My cup is the Lord. In that I say, Mine, I include the Church : for where the Head is, there is the body also. For into the inheritance will I gather together their assemblies, and by the inebriation of the cup I will forget their old names. Thou art He who will restore to Me My inheritance: that toIthese too, whom
was with before the world was made. For Thou wilt not restore to Me that which I never lost, but Thou wilt restore to these, who have lost the knowledge of that glory in whom
because am, Thou wilt restore to Me.
6. Ver. 6. The lines have fallen to me in glorious places.
The boundaries of my possession have fallen in Thy glory Numb. as were lot, like as God the possession of the Priests ' and Levites. For Mine inheritance glorious to Me.
For Mine inheritance glorious, not to all, but to them that see; in whom because am, to Me.
7. Ver. 7. will bless the Lord, Who hath given Me understanding whereby this inheritance may be seen and possessed. Yea moreover too even unto night my reins have chastened Me. Yea besides understanding, even unto death, My inferior part, the assumption of flesh, hath instructed Me, that might experience the darkness of mortality, which that understanding hath not.
8. Ver. 8. foresaw the Lord in My sight always. But coming into things that pass away, removed not Mine eye from Him Who abide th ever, foreseeing this, that to Him
should return after passing through the things temporal. For He on My right hand, that should not be moved. For He favoureth Me, that should abide fixedly in Him.
Ver. 9. Wherefore My heart was glad, and My tongue exulted. Wherefore both in My thoughts gladness, and in my words exultation. Moreover too Myflesh shall rest in hope. Moreover too My flesh shall not fail unto de struction, but shall sleep in hope of the resurrection.
Johni7, 1 free, may be known the glory wherein Thee
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Christ raised up, blessed, and glorified in His Saints. 113
10. Ver. 10. For Thou wilt not leave My soul in hell. Ver. io. For Thou will neither give My soul for a possession to those
parts below. Neither wilt Thou grant Thine Holy One to
see corruption. Neither wilt Thou suffer that sanctified body, whereby others are to be also sanctified, to see
Thou hast made known to Me the paths of life. Thou hast made known through Me the
paths of humiliation, that1 men might return to life, from'Oxf. whence they fell through pride; in whom because I am,,thatby
Thou hast made known to Me. Thou wilt fill Me with joy "' with Thy countenance. Thou wilt fill them with joy, that they should seek nothing further, when they shall see Thee
face to face ; in whom because I am, Thou wilt fill Me. Pleasure is at Thy right hand even to the end. Pleasure is in Thy favour and mercy in this life's journey, leading on even to the end of the glory of Thy countenance.
corruption. (Ver.
