For all the
promises
of God in Him are
yea, Amen.
yea, Amen.
Augustine - Exposition on the Psalms - v4
Because they do not yet recognise Him
walking on the sea.
22. (Ver. 20. ) Thou hast led home Thy people like sheep in the hand of Moses and of Aaron. Why He hath added this is somewhat difficult to discover. Aid ye therefore us with your attention : for after the above two verses there will be an end both of the Psalm and of the Sermon : lest perchance while ye think that a good part remaineth, for fear of the labour ye
pay less attention to the present. When he had said, Thy y. id. way is in the sea, which we understand of the Gentiles ; and Thy paths are in many waters, which we understand of
many peoples : he added, and Thyfootsteps will not be known. And we were enquiring by whom they were not known, and he added immediately, Thou hast led home Thy people like sheep by the hand of Moses and Aaron: that by that people of Thine which was led home by the hand of Moses
and Aarou, Thy footsteps will not be known. Why then hath there been written, save for the sake of rebuking and reproaching, Thy way in he sea Why Thy way in the sea, except because was thrust out from Thy land They banished Christ, sick as they were, they would not have Him for their Saviour but He began to be among the Gentiles, and among all nations, among many peoples. Nevertheless, a
remnant of that people hath been saved. The ungrateful multitude hath remained without, even the halting breadth of
Jacob's thigh. For the breadth of the thigh understood of Gen. 32, the multitude of lineage, and among the greater part of the32' Israelites certain multitude became vain and foolish, so as
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42 What seems plain, here spoken ofas ' Parables. '
PsAtM not to know the steps of Christ on the waters. Thou hast lxxVII. ' led home Thy people like sheep, and they have not known Thee. Though Thou hast done such great benefits unto
Lat. lxxVII.
them, hast divided sea, hast made them pass over dry land between waters, hast drowned in the waves pursuing enemies, in the desert hast rained manna for their hunger, leading them home by the hand of Moses and Aaron : still they thrust Thee from them, so that in the sea was Thy Way, and Thy steps they knew not.
PSALM LXXVIII.
1- This Psalm doth contain the things which are said to 4i6Asee nave ^>een done among the old people : but the new and Ep. i69, latter people is being admonished, to beware that it be not dhif/0' ungrateful regarding the blessings of God, and provoke His Bra. anger against it, whereas it ought to receive His grace
Dictat-
0.
obediently and trustfully, lest they become, he saith, like their fathers, a crooked and embittering generation, a generation which hath not guided its heart, and the spirit of it hath not been trusted with God. This then is the aim of this Psalm, this the use, this the most abundant fruit. But while
all things seem to be perspicuously and clearly spoken and narrated, the Title thereof doth first move and engage our
2.
need a hearer more than an expounder : in parables my mouth,
For it is not without reason inscribed, Under standing of Asaph : but it is perchance because these words require a reader who doth perceive not the voice which the surface uttereth, but some inward sense. Secondly, when
attention.
about to narrate and mention all these things, which seem to
/ will open, he saith, I will declare propositions from the
Who would not herein be awakened out of sleep? Who would dare to hurry over the parables and propositions, reading them as if self-evident, while by their very names they signify that they ought to be sought out with deeper view? For a parable halh on the surface thereof the similitude of some thing : and though it be a Greek word, it is now used as a Latin word. And it is observable, that in parables, those which arc called the similitudes of things arc compared with
beginning.
Things done in the Old Covenant signified the New. 43
things with which we have to do. But propositions which Ver. in Greek are called rgofix^fiara, are questions having some- ----- thing therein which is to be solved by disputation. What man
then would read parables and propositions cursorily? What
man would not attend while hearing these words with watchful mind, in order that by understanding he may come by the fruit thereof?
2. Ver. 1. Hearken ye, He saith, My people, to My law, Whom may we suppose to be here speaking, but God i For
it was Himself that gave a law to His people, whom when delivered out of Egypt He gathered together, the which gathering together is properly named a Synagogue, which
the word Asaph is interpreted to signify. Hath it then
been said, Understanding ofAsaph, in the sense that Asaph himself hath understood ; or must it be figuratively under
stood, in the sense that the same Synagogue, that is, the
same people, hath understood, unto whom is said, Hearken,
My peojde, unto My law ? Why is it then that He is re
buking the same people by the mouth of the Prophet, saying,
But Israel hath not known Me, and My people hath not is. 1,3. understood? But, in fact, there were even in that people
they that understood, having the faith which was afterwards revealed, not pertaining to the letter of the law, but the grace
of the Spirit. For they cannot have been without the same
faith, who were able to foresee and foretel the revelation thereof that should be in Christ, inasmuch as even those
old Sacraments were significants of those that should be.
Had the prophets alone this faith, and not the people too ?
Nay indeed, but even they that faithfully heard the Prophets,
were aided by the same grace in order that they might un derstand what they heard. But without doubt the mystery1 1 sacra, of the Kingdom of Heaven was veiled in the Old Testament, meutum which in the fulness of time should be unveiled in the New.
For, /would not have you, saith the Apostle, to be ignorant, I Cor. brethren, how that all oar fathers were under the cloud, and10' l- all passed through the sea, and all were baptized by Moses
in the cloud and in the sea, and all did eat the same spiritual
meat, and all drank the same spiritual drink. For they did
drink of the Spiritual Rock following them, but the Rock
was Christ. In a mystery therefore theirs was the same
44 Sacraments common to all, effectual Grace not so.
Psalm meat and drink as ours, but in signification the same, not in
^"vm' form 1 ; because the same Christ was H imself figured to them
l Cor. in a Rock, manifested to us in the Flesh. But, he saith,
not in all of them God was well pleased. All indeed ate the same spiritual meat and drank the same spiritual drink, that
is to say, signifying something spiritual : but not in all of them was God well pleased. When, he saith, not in all: there were evidently there some in whom God was well pleased ; and although all the Sacraments were common, grace, which is the virtue of the Sacraments, was not common to all. Just as in our times, now that the faith hath been revealed, which
then was veiled, to all men that have been baptized in the Mat. 28, name of the Father and of the Son and of the Holy Ghost,
10>> 6-
19'
the Laver of regeneration is common, but the very grace whereof these same are the Sacraments, whereby the members of the Body of Christ are to reign ? together with their Head, is not common to all. For even heretics have the same
Baptism, and false brethren too, in the communion of the Catholic name. Therefore here too hath been rightly said, but not in all qf them was God well pleased.
3. Nevertheless, neither then nor now without profit is the voice of him, saying, Hearken ye, My people, to My law. Which expression is remarkable in all the Scriptures, how he saith not, hearken thou, but, hearken ye. For of many men a people doth consist: to which many that which followeth is spoken in the plural number. Incline ye your ear unto the words qf My mouth. Hearken ye, is the same
as, Incline your ear: and what He saith there, My law, this He saith here in, the words of My mouth. For that man doth godly hearken to the law of God, and the words of His mouth, whose ear humility doth incline : not he whose neck pride doth lift up. For whatever is poured in is received on the concave surface of humility, is shaken off from the convexity of swelling. Whence in another place,
Prov. 6, Incline, he saith, thine ear, and receive the words of under - standing. We have been therefore sufficiently admonished to receive even this Psalm of this understanding of Asaph, (for the word on the Title is put in the genitive case--' hujus
? So Oxf. M>>s. , Ben. <are regenerated,' which makes soarcely an intelligible sense.
What ' congregation' is here to be understood. 45
intellectus,' not ' hie intellectus,') to receive, I say, with Ver. inclined ear, that is, with humble piety. And it hath not ----- been spoken of as being of Asaph himself, but to Asaph himself. Which thing is evident by the Greek article, and
is found in certain Latin copies. These words therefore are of understanding, that of intelligence, which hath been given to Asaph himself: which we had better understand not as to one man, but as to the congregation of the people of God whence we ought by no means to alienate ourselves.
For although properly we say 'Synagogue' of"Jews, but Church' of Christians, because congregation wont to be understood as rather of beasts, but convocation' as
rather of men yet that too we find called Church, and
perhaps more suitable for us1 to say, Save us, Lord, our e. God, and congregate us from the nations, in order that we ^y^,. may confess to Thy Holy Name. Neither ought we to dis- P>>- 106, dain to be, nay we ought to render ineffable thanks, for that
we are, the sheep of His hands, which He foresaw when He
was saying, have other sheep which are not of this fold, Johnio, them too must lead in, that there may be oneflock and one 16-
Shepherd: that to say, by joining the faithful people of
the Gentiles with the faithful people of the Israelites, con cerning whom He had before said, have not been sent but Mat. 16, to the sheep which have strayed of the house of Israel. For Mat-26 also there shall be congregated before Him all nations, and32-
He shall sever them as shepherd the sheep from the
goats. Thus then let us hear that which hath been spoken. Hearken ye, My people, to My law, incline ye your ear unto
the words of My mouth: not as addressed to Jews, but rather as addressed to ourselves, or at least as these words were said as well to ourselves (as to them*. ) For when the Apostle had said, But not in all them was God
well pleased, thereby shewing that there there were those
too in whom God was well pleased he hath forthwith added, For they were overthrown in the desert: secondly he ? Cor. hath continued, but these things have been made ourfigures, e- in order that we be not covetous of evil things, as they too
He takes con-gregatio' as the catio' as Latin for ecclesia, which ex-
Latin for synagogue, and expressing presses calling.
merely bringing together, and convo. Oxf. Mss. add quam Jndaeis. ?
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46 Figures of die Old People instruct the New.
Pcalm coveted. Nor serving idols, as some of them did, as it is
--
written, The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them committed fornication, and they fell in one day twenty and three thousand. Neither let us tempt Christ as some of them tempted, and perished by serpents. Neither murmur ye, as some of them murmured, and perished by the destroyer. Now all these things did befal them in a figure: but they have been written for our reproof, upon whom the end of
ages hath come. To us therefore more particularly these words have been sung. Whence in this Psalm among other things there hath been said, That another generation may know, sons who shall be bom and shall arise. Moreover, if that death by serpents, and that destruction by the destroyer, and the slaying by the sword, were figures, as the Apostle
evidently doth declare, inasmuch as it is manifest that all those things did happen : for he saith not, in a figure they were spoken, or, in a figure they were written, but, in a figure, he saith, they happened to them: with how much
greater diligence of godliness must those punishments be shunned whereof those were the figures? For beyond a doubt as in good things there is much more of good in that which is signified by the figure, than in the figure itself: so also in evil things very far worse are the things which are signified by the figures, while so great are the evil things which as figures do signify. For as the land of promise, whereunto that people was being led, is nothing in
comparison with the Kingdom of Heaven, whereunto the Christian people is being led : so also those punishments which were figures, though they were so severe, are nothing in comparison with the punishments which they signify. But those which the Apostle hath called figures, the same this Psalm, as far as we are able to judge, calleth parables and propositions : not having their end in the fact of their having happened, but in those things whereunto they are referred by a reasonable comparison. Let us therefore hearken unto the law of God -- us His people -- and let us incline our ear unto the words of His mouth.
/ will open, he saith, in parables My
I4. Ver. 2.
will declare propositions
from
mouth, the beginning. From what
IVhy God begins the Psabn, when man continues it. 47
beginning he meaneth, is very evident in the words following. Ver. For it is not from the beginning, what time the Heaven and ------ earth were made, nor what time mankind was created in the
first man : but what time the congregation that was led out
of Egypt; in order that the sense may belong to Asaph, which is interpreted a congregation. But O that He that hath
Iwill open in parables My mouth, would also vouchsafe
said,
to open our understanding unto them! For as He hath opened His mouth in parables, He would in like sort open the parables themselves: and as He declareth 'propositions,' He would declare in like sort the expositions thereof, we should not be here toiling but now so hidden and closed are all things, that even we are able by His aid to arrive at any thing, whereon we may feed to our health, still we
must eat the bread in the sweat of our face and pay the penalty of the ancient sentence not with the labour of the Gen. body only, but also with that of the heart. Let him speak 19, then, and let us hear the parables and propositions.
5. Ver. 3. How great things we have heard, and have known them, and our fathers have told them to us. The Lord was speaking higher up. For of what other person could these words be thought to be, Hearken ye, My-r. i.
people, to My law Why then that now on sudden
man speaking, for here we have the words of man, What things we have heard, and known them, and our fathers
have told them to us. Without doubt God, now about to speak by man's ministry, as the Apostle saith, WW. ye to Cor. receive proof of Him that is speaking in me, Christ in 13' 3' His owu person at first willed the words to be uttered, lest
man speaking His words should be despised as man. For thus with the sayings of God which make their way to us through our bodily sense. The Creator moveth the
subject creature by an invisible working not so that the substance changed into any thing corporal and temporal,
when by means of corporal and temporal signs, whether belonging to the eyes or to the ears, as far as men are able to receive He would make His will to be known. For an angel able to use air, mist, cloud, fire, and any other natural substance or corporal species and man to use face, tongue, hand, pen, letters, or any other significants, for the
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48 God speaks, to win attention for His Messengers.
Psalm purpose of intimating the secret things of his own mind: in ijixvni. a wonl^ though he is a man, he sendeth human messengers, Luke 7, and he saith to one, Go, and he goeth ; and to another, Come,
v. l. t. 2.
Ps. 46, 1u
and he cometh ; and to his servant, Do this, and he doethit; with how much greater and more effectual power doth God, to Whom as Lord all things together are subject, use both the same angel and man, in order that He may declare whatsoever pleaseth Him? Although then now a man is saying, How great things we have heard and have known them, and our fathers have told them to us ? yet let us hear them as though they were God's words, not as though they were human fables. For to this end there hath been pre- mised, Hearken ye, My people, unto My law, incline ye
your ear unto the words parables My mouth,
My mouth.
I will I will declare propositions
in the beginning. Then, how great things we have heard, he saith, and have known them, and our fathers have told them to us. We have heard and have known, is the same as, hear thou, daughter, and see. For those things were heard in the Old Testament which are known in the New : heard when they
were being prophesied, known when they were being ful filled. Where a promise is performed, hearing is not de ceived. And ourfathers, Moses and the Prophets, have told unto us.
6. Ver. 4. They have not been hidden from their sons in another generation. This is our generation wherein there hath been given to us regeneration. Telling forth the
praises of the Lord and His powers, and His wonderful works which He hath done. The order of the words is, and our fathers have told unto us, telling forth the praises of the Lord. The Lord is praised, in order that He may be loved. For what object can be loved more to our health ?
of
open from
v. 2.
hath been spoken above,
/ will declare propositions
from
7. Ver. 5. And He hath raised up a testimony in Jacob, and hath set a law in Jacob. This is the beginning whereof
the beginning. So then the beginning is the Old Testament,
Ps. 11 I, the end is the New. For fear doth prevail in the law. But
iLm. ine end of tne ^aw Christ for righteousness to every one
Io,*-
6.
believing: at Whose bestowing love is shed abroad in our ' ' hearts through the Holy Spirit, Which hath been given to
The Law, by itsfigures, a testimony to Christ. 49
us : and love made perfect doth cast out fear, inasmuch as Vrr. now without the Law the righteousness of God hath been f -^--' made manifest. But inasmuch as He hath a testimony by is.
the Law and the Prophets, therefore, He hath raised up a ^? m- 3, testimony in Jacob, and hath set a law in Israel. For even
that Tabernacle which was set up with a work so remarkable
and full of such wondrous meanings, is named the Tabernacle Kxod. of Testimony, wherein was the veil over the Ark of the Law,2Cor'. 3j like the veil over the face of the Minister of the Law ; because 13-
in that dispensation there were ' parables and propositions. '
For those things which were being preached and were coming to pass were hidden in veiled meanings, and were
not seen in unveiled manifestations. But when thou shall 2 Cor. 3, have passed over unto Christ, saith the Apostle, the veil shall
be taken away.
For all the promises of God in Him are
yea, Amen. Whosoever therefore doth cleave to Christ,
hath the whole of the good which even in the letters of the
Law he perceiveth not: but whosoever is an alien from
Christ, doth neither perceive, nor hath. He hath raised up,
then, a testimony in Jacob, and hath set a law in Israel.
After his usual custom he is making a repetition. For He
hath raised up a testimony, is the same as, He hath set a
law, and in Jacob, is the same as in Israel. For as these
are two names of one man, so law and testimony are two
names of one thing. Is there any difference, saith some
one, between hath raised up and hath set ? Yea indeed, the
same difference as there is even between Jacob and Israel:
not because they were two persons, but these same two names
were bestowed upon one man for different reasons; Jacob because of supplanting, for that he grasped the foot of hisQ6j? 32 brother at his birth : but Israel because of the vision of God. 28-
So raised up is one thing, set is another. For, He hath
raised up a testimony, as far as I can judge, hath been said because by it something hath been raised up ; IFor without Rom. 7,
the i-Mw, saith the Apostle, sin was dead: but
time without the Law : but at the coming in ofthe command
ment sin revived. Behold that which hath been raised up
by the testimony, which is the Law, so that what was lying hidden might appear, as he saith a little afierwards : But sin, Rom. 7, that it might appear sin, through a good thing hath wrought 13,
VOL. IV. E
lived some-8'
9-
2 Cor. 1,
Gen. 26,
50 The Law good, if used to good purpose.
Psalm in me death. But He hath set a law, hath been said, as though
i. xxmii. l, 9.
it weTe a yokg upon sinners, whence hath been said, For <<po>> a just man law hath not been imposed. It is a testi mony then, so far forth as it doth prove any thing ; but a law so far forth as it doth command; though it is one and the same thing. Wherefore just as Christ is a stone, but to believers for the Head of the corner, while to unbelievers a
Ps. lis, stone of offence and a rock of scandal ; so the testimony of
ll,e ^aw to lnem that uge not the Law lawfully, is a testimony
whereby sinners are to be convicted as deserving of punish- ' ment; but to them that use the same lawfully, is a testimony whereby sinners are shewn unto Whom they ought to flee
Eom. 3, in order to be delivered. For in His grace is the righteous ness of God, having a testimony from the Law and the Prophets, whereby the ungodly man is justified : of which certain men being ignorant, and willing to establish their own righteousness, have not been made subject to the righteousness of God.
8. Ver. 5. How great things, he saith, He hath commanded
our fathers, to make the same known to their sons ?
6. ) That another generation may know, sons who shall be born and shall rise up, and they may tell to their sons. (Ver. 7. ) That they may put their hope in God, and may not
forget the works of God, and may seek out His command ments. (Ver. 8. ) That they may not become, like their fathers, a crooked and embittering generation : a generation that hath not guided their heart, and the spirit thereof hath
not been trusted with God. These words do point out two peoples as it were, the one belonging to the Old Testament, the other to the New: for in that he saith, How great things He hath commanded our fathers, to make the same known to their children, he hath implied that they received the com mandments, to make them known to their sons, but that they did not know or do them : but they received them themselves, to the end that another generation might know, what the former knew not. Sons who shall be born and shall arise. For they that have been born have not arisen : because they had not their heart above, but rather on the earth. For the
Cologg. arising is with Christ: whence hath been said, Ifye hate arisen with Christ, savour ye the things which are above.
^Pet. 2, 8.
i, 8.
Eom.
(Ver.
God's help needed for its fulfilment. 51
And they may tell them, he saith, to their sons, in order that Vrr.
they may put their hope in God. For thus it is not that -- being righteous they desire to set up their own righteousness, Rom. but they reveal to God their way, and they hope in Him, in order that He may Himself bring it to pass. And may not
forget the works of God: that is to say, in magnifying and vaunting their" own works, as though they did them them
selves ; while God it is that worketh," in them that work Phil. 2,
good things, " both to will and to work according to good will. "
13,
And may search out His commandments. When they have already learned them, how should they search them out ? For, How great things, he saith, He hath commanded to our fathers, to make the same known to their sons, that another generation may know? May know what ? The commandments which He hath commanded. How then should they still search out, whereas they have already learned them, save that by putting their hope in God, they do then search out His commandments, in order that by them, with His aid, they may be fulfilled ? That they may not become, like their fathers, a generation crooked and embittering, a generation which hath not guided its heart. And he saith why, by immediately subjoining, and its spirit hath not been trusted with God, that is, because it had no faith, which doth obtain what the Law doth enjoin. For when the spirit of man doth work together with the Spirit of God working, then there is fulfilled that which God hath commanded : and this doth not come to pass, except by believing in Him that doth justify an ungodly man. Which faith the generation6' crooked and embittering had not : and therefore concerning the same hath been said, The spirit thereof hath not been trusted with God. For this hath been said much more exactly to point out the grace of God, which doth work not only remission of sins, but also doth make the spirit of man to work together therewith in the work of good deeds, as though he were saying, his spirit hath not believed in God. For to have the spirit trusted with God, not to believe that his spirit able to do righteousness without God, but with God. For this to believe in God which surely more than to believe God. For ofttimes we must believe
'---
g
Rom. 4,
e 2
is
:
is,
is
is
52 Faith works with God. The bended how, purpose.
Psalm even a man, though in him we must not believe. To believe lAxviri. -n Qod tiierefore ;s ly1iS, iu believing to cleave unto God John 16, Who worketh good works, in order to work with Him well. For without Me, He saith, ye can do nothing. But what more
on this head could the Apostle have said than what he saith, 1 Cor. jjut lie fhaf rfeaveth to the Lord is one spirit ? Otherwise
that law is a testimony whereby
not one whereby he is acquitted.
nacing, to convict transgressors;
deliver and justify sinners. Therefore, that generation, the example whereof is to be shunned, was for this reason crooked and embittering, because the spirit thereof was not trusted with God: for although in some sort it believed God, yet it did not believe in God: by faith it did not cleave unto God, to the end that, being made whole by God, it might work well together with God working therein.
Rom. 9, Following after the law of righteousness, unto the law of righteousness they have not attained. Why? Because they were not of faith. For they were that generation whereof the spirit hath not been trusted with God : but they were, so to speak, of works : because they did not, as they bended and shot their bows, (which are outward actions, as of the
Rom. 1, works of the law,) so guide their heart also, wherein the just Gal. 6,6. man doth live by faith, which worketh by love; whereby vu\. 2, men cleave to God, Who worketh in man both to will and
work according to good will. For what else is bending the bow and shooting, and turning back in the day of war, but heeding and purposing in the day of hearing, and deserting in the day of temptation ; flourishing arms, so to speak, beforehand, and at the hour of the action refusing to fight? But whereas he saith, bending and shooting bows, when it would seem that he ought to have said, bending bows and shooting arrows, for the bow is not shot, but by the bow something is shot : it is either the same form of speech as that whereof we have treated above, where there was said,
v. 6. He hath raised up a testimony, because He hath raised up something by a testimony, so here too, shooting bows, because they have shot something with bows : or else the order of
1 1 reus. '
the party1 is condemned, For it is the letter me
not the Spirit giving aid, to
9. Lastly, (ver. 9. ) The sons of Ephrem bending
and shooting bows, have been turned back in the day of war.
The Church figured in the younger son preferred. 53
words is obscure, by the omission of a word, which though Ver. not expressed must be understood, so that the order is, sows ------ of Ephrem bending bows and shooting, and there is under
stood arrows, and the more full expression is, bending bows
and shooting arrows: for though he had said, bending and shooting arrows, we ought not certainly to understand thereby arrows bending: but having heard the expression bending, to understand rather a bow, though it might not have been said. Some Greek copies to be sure are said to have bending and shooting with bows, so that without doubt we ought to un derstand arrows. But whereas by the sons of Ephrem he hath willed that there be understood the whole of that em bittering generation, it is an expression signifying the whole by a part. And perhaps this part was chosen whereby to
signify the whole, because from these men especially some
good thing was tohave been expected ; because they were born
of him whom being his own grandson, although set at the left
hand by his father as being the younger, Jacob nevertheless Gen. 48, blessed with his right hand, and preferred him before his14- elder brother with a benediction of hidden meaning ; so that
while this tribe is so much censured in this place, and that
there hath not appeared therein what that blessing promised
is clearly shewn, we may well perceive that even then by the
words of the Patriarch Jacob something far different was
being figured than the wisdom of the flesh doth expect.
For there was being figured how they were to be last that Mat. 20, were first, and first were to be they that were last, through 16'
the Saviour's coming, concerning Whom hath been said, He John 1, that is coming after me was made before me. In like man-
ner righteous Abel was preferred before the elder brother;4;21, so to Ismael Isaac so to Esau, though born before him, his 29. ' twin brother Jacob so also Phares himself preceded even in
birth his twin brother, who had first thrust hand out of the womb, and had begun to be born so David was preferred Sam. before his elder brother and as the reason why all these parables and others like them preceded, not only of words
but also of deeds, in like manner to the people of the Jews
was preferred the Christian people, for redeeming the which Gen. as Abel by Cain, so by the Jews was slain Christ. This thing8,
was prefigured even when Jacob stretching out his hands
4,
; :
;
1 '
Q7e-n '4
:
a
54 Self-trusting pride fails in performance.
Psalm cross-wise, with his right hand touched Ephrem standing on
Genes' 14.
' an(^ set Defore Manasse standing on the right, 'whom he himself touched with the left hand. For after the flesh, the sons of Ephrem bending and shooting bows have
been turned back in the day of war.
10. But what that is which he saith, they have been turned
back in the day of war, the following words do teach, wherein he hath most clearly explained this: (ver. 10. ) they have not kept, he saith. the testament of God, and in His law they would not walk. Behold what is, they have been turned back in the day of war : they have not kept the testament of God. When they were bending and shooting bows, they did also utter the words of most forward promise, saying, " Whatsoever things the Lord our God hath spoken we will do, and we will hear. " They have been turned back in the day of war: because the promise of obedience not hearing but temptation doth prore. But he whose spirit hath been trusted with God, keepeth hold on God, Who is faithful, and doth not
Eiod. 19, 8-
i Cor.
10' 13' suffer him to be tempted above that which he is able; but
will make with the temptation a way of escape also, that he
may be able to endure, and may not be turned back in the 1 Cor. day of war. But he that glorieth in himself, not in God,
1,31-
EccIub. alSo the Spirit of God is not : and, as it is written, because 2' 13 ' he hath not believed, therefore he shall not be protected.
But inasmuch as when he had said, they have not kept the testament of God ; he hath added and saith, and in His law they would not walk, it is a repetition of the former sentence, with a sort of exposition of it. For he hath called that His law, which he had called above the testament of God: so that what hath been said in they have not kept, may be per ceived to be repeated in they would not walk. But seeing that it might have been expressed more briefly by, ' and in His law they have not walked,' it seemeth to me that he hath willed us to seek for some reason why he hath chosen to say, they would not walk, rather than, they have not walked. For the law of works might have been deemed sufficient for
justification, when the precepts which arc enjoined, are done
howsoever he may vaunt the promise of his virtue, as if bending and shooting bows, is turned back in the day of war. For because his spirit hath not been trusted with God, with him
Works avail not unless the heart be with them. 55 externally by men who would rather not have precepts en- Ver.
--
in hand, unlike in heart ; alike in operation, unlike in will. Therefore these men have been thus branded : a generation, v. 8. he saith, which hath not directed their heart. It hath
not been said, works, but heart. For when the heart is directed, the works are right; but when the heart is not directed, the works are not right, even though they seem to
be right. And how the crooked generation hath not directed
the heart, hath sufficiently been shewn, when he saith,
and the spirit thereof hath not been trusted with God. v. 8. For God is right: and therefore by cleaving to the right,
as to an immutable rule, the heart of a man can be made right,
which in itself was crooked. But in order that the heart may
be with Him and thereby may be able to become right, we
draw near to Him not with foot but with faith. Therefore
also there is said in the Epistle to the Hebrews concerning
that same generation crooked and embittering : The hearing Heb. *, of the word profited not them that were not tempered with*-
the faith of them that hearkened. The will therefore which
is in a right heart, is prepared by the Lord, faith preceding, whereby it draweth near to God, Who is right, in order that
the heart may be made right. The which faith, the mercy
of God preventing and inviting, is raised up through obedience;
and doth begin to apply the heart to God, in order that it
may be directed, and the more and more it is directed, so
much the more it seeth what it saw not, and can do what
it could not do. This thing Simon had not done, to whom
Peter the Apostle said, there is neither part nor lot to thee Acts 8, in this faith: for thy heart is not right with God. For21, there he is shewing how it cannot be right without God,
so that men may begin, not like slaves fearing to walk
uudcr the law, but in the law like willing sons, wherein
joined, the which they perform not from their hearts, and yet do perform them : and thereby they seem in a manner to walk in the law of God, but are unwilling to walk : for they do them not from the heart. But from the heart a thing can no wise be done which is done for fear of punishment, not for love of righteousness. For as far as regardeth acts which are done externally, both they that fear punishment and they that love righteousness do not steal ; and therefore they are alike
56 Obedience through love. Remembrance of God's works.
Psalm they willed not to walk, and under it remained guilty. For Rom'T tn's no* ^ear ^ove ^oth embrace, which is shed abroad 6. in the hearts of the faithful through the Holy Spirit. Unto EPh- 2, whom is said, By grace we have been saved through faith:
and this not of yourselves, but it is the gift of God ; not by works, lest perchance a man should be exalted. For of Him we are the workmanship, created in Christ Jesus, in good works, which God hath prepared, in order that we may walk therein. Not like those men, who willed not to walk in His
Ps. 37,6. law, either by believing in Him, or by discovering their way to Him, and by hoping in Him, in order that He might Himself do it.
1 1. Ver. 11. And they forgat His benefits, and the wonder ful works of Him which He shewed to them ; before their fathers the wonderful things which He did. What this
not a question to be negligently passed over. Concerning those very fathers he was speaking a little before, that they had been generation crooked and embittering. Lest they should become, he saith, like their fathers a generation crooked and embittering a generation that hath not directed their heart, and the like, which are yet said of that same gene ration, the imitation whereof he hath enjoined to be shunned
by another generation in this way, in order that they may put their hope in God, and may not forget the works of God, and may search out His commandments concerning which we have already discoursed as much as hath seemed sufficient. What meaneth he then, when he speaking of that same crooked generation, how that they forgot the benefits of God, and the wonderful things of Him which He shewed to them, by adding and saying, before their fathers the wonderful things which He did What fathers, inasmuch as these are the very fathers, whom he would not have posterity to be like? If we shall lake them to be those out of whom the others had derived their being, for example, Abraham, Isaac, Jacob, by this time they had long since fallen asleep, when God shewed wonderful things in Egypt. For there followeth, in the land of Egypt, in the plain of Thanis where
said that God shewed to them wonderful things before their
fathers.
Were they perchance present in spirit For of the
Lukc20, same the Lord saith in the Gospel, for all do live to Him. 3<<,
?
:
it is
is,
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is
:
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Who may be understood to be named as ' Fathers. ' 57
Or do we more suitably understand thereby the fathers Moses Ver; and Aaron, and the other elders who are related in the same ---- Scripture also to have received the Spirit, of Which alsoii"TM;! Moses received, in order that they might aid him in ruling
and bearing the same people ? For why should they not
have been called fathers ? It is not in the same manner as
God is the One Father, Who doth regenerate with His Spirit
those whom He doth make sons for an everlasting inheritance;
but it is for the sake of honour, because of their age and kindly carefulness : just as Paul the elder saith, Not to con- \ Cor.
found you I am writing these things, but as my dearly beloved*' 14, sons I am admonishing you : though he knew of a truth
that it had been said by the Lord, Call ye no man your father Mat. 23, on earth, for One is your Father, even God. And this was9-
not said in order that this term of human honour should be erased from our usual way of speaking : but lest the grace of God whereby we are regenerated unto eternal life, should be ascribed either to the p/ower or even sanctity of any man.
have begotten you ; he first said, in Christ, and through the Gospel; lest that might be thought
to be of him, which is of God.
12. Therefore that generation, crooked and embittering,
have forgotten the benefits of God, and His wonderful works which He shewed to them before their fathers, (ver. 12. ) the wonderful works which He did in the land of Egypt, in the
plain of Thanis. And he beginneth to recount in his narrative the same wonderful works. Which if they are ' parables and propositions,' they must certainly be referred to some thing by comparison. Nor ought we to take off the eye of attention from that which the Psalm itself doth intend to shew ; how that this is the fruit of all things which are therein spoken of, and why we have been admonished to hear these words most attentively, God saying, Hearken ye, My people, unto My law, incline ye your ear unto the words of My mouth; in order that we may put our hope in God, and may not
forget the works of God, and may search out His command ments: lest we become, like those fathers, a generation crooked and embittering, a generation which guided not the heart, and the spirit thereof was not trusted with God. Unto this therefore all things must be referred ; and therefore what-
Therefore when he said,
v. I.
58 Egypt, the world. The Red sea, Holy Baptism.
Psalm soever these things do signify in a figurative action, so they Mi-mi. may come t0 pass spiritually in a man, either by the grace of God, if they are good things, or by the judgment of God, if they are evil things; just as the former good things were
done unto the Israelites, or evil things both unto themselves and unto their enemies. The which if we forget not, but put our hope in God, and are not ungrateful for His grace ; and fear Him, not with servile fear, wherewith corporal evil things alone are feared, but with chaste fear abiding for everlasting, which fear doth deem it great punishment to be deprived of the light of righteousness ; we shall not be made,
like those fathers, a generation crooked and embittering. Accordingly, the land of Egypt must be understood for a figure of this world.
walking on the sea.
22. (Ver. 20. ) Thou hast led home Thy people like sheep in the hand of Moses and of Aaron. Why He hath added this is somewhat difficult to discover. Aid ye therefore us with your attention : for after the above two verses there will be an end both of the Psalm and of the Sermon : lest perchance while ye think that a good part remaineth, for fear of the labour ye
pay less attention to the present. When he had said, Thy y. id. way is in the sea, which we understand of the Gentiles ; and Thy paths are in many waters, which we understand of
many peoples : he added, and Thyfootsteps will not be known. And we were enquiring by whom they were not known, and he added immediately, Thou hast led home Thy people like sheep by the hand of Moses and Aaron: that by that people of Thine which was led home by the hand of Moses
and Aarou, Thy footsteps will not be known. Why then hath there been written, save for the sake of rebuking and reproaching, Thy way in he sea Why Thy way in the sea, except because was thrust out from Thy land They banished Christ, sick as they were, they would not have Him for their Saviour but He began to be among the Gentiles, and among all nations, among many peoples. Nevertheless, a
remnant of that people hath been saved. The ungrateful multitude hath remained without, even the halting breadth of
Jacob's thigh. For the breadth of the thigh understood of Gen. 32, the multitude of lineage, and among the greater part of the32' Israelites certain multitude became vain and foolish, so as
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42 What seems plain, here spoken ofas ' Parables. '
PsAtM not to know the steps of Christ on the waters. Thou hast lxxVII. ' led home Thy people like sheep, and they have not known Thee. Though Thou hast done such great benefits unto
Lat. lxxVII.
them, hast divided sea, hast made them pass over dry land between waters, hast drowned in the waves pursuing enemies, in the desert hast rained manna for their hunger, leading them home by the hand of Moses and Aaron : still they thrust Thee from them, so that in the sea was Thy Way, and Thy steps they knew not.
PSALM LXXVIII.
1- This Psalm doth contain the things which are said to 4i6Asee nave ^>een done among the old people : but the new and Ep. i69, latter people is being admonished, to beware that it be not dhif/0' ungrateful regarding the blessings of God, and provoke His Bra. anger against it, whereas it ought to receive His grace
Dictat-
0.
obediently and trustfully, lest they become, he saith, like their fathers, a crooked and embittering generation, a generation which hath not guided its heart, and the spirit of it hath not been trusted with God. This then is the aim of this Psalm, this the use, this the most abundant fruit. But while
all things seem to be perspicuously and clearly spoken and narrated, the Title thereof doth first move and engage our
2.
need a hearer more than an expounder : in parables my mouth,
For it is not without reason inscribed, Under standing of Asaph : but it is perchance because these words require a reader who doth perceive not the voice which the surface uttereth, but some inward sense. Secondly, when
attention.
about to narrate and mention all these things, which seem to
/ will open, he saith, I will declare propositions from the
Who would not herein be awakened out of sleep? Who would dare to hurry over the parables and propositions, reading them as if self-evident, while by their very names they signify that they ought to be sought out with deeper view? For a parable halh on the surface thereof the similitude of some thing : and though it be a Greek word, it is now used as a Latin word. And it is observable, that in parables, those which arc called the similitudes of things arc compared with
beginning.
Things done in the Old Covenant signified the New. 43
things with which we have to do. But propositions which Ver. in Greek are called rgofix^fiara, are questions having some- ----- thing therein which is to be solved by disputation. What man
then would read parables and propositions cursorily? What
man would not attend while hearing these words with watchful mind, in order that by understanding he may come by the fruit thereof?
2. Ver. 1. Hearken ye, He saith, My people, to My law, Whom may we suppose to be here speaking, but God i For
it was Himself that gave a law to His people, whom when delivered out of Egypt He gathered together, the which gathering together is properly named a Synagogue, which
the word Asaph is interpreted to signify. Hath it then
been said, Understanding ofAsaph, in the sense that Asaph himself hath understood ; or must it be figuratively under
stood, in the sense that the same Synagogue, that is, the
same people, hath understood, unto whom is said, Hearken,
My peojde, unto My law ? Why is it then that He is re
buking the same people by the mouth of the Prophet, saying,
But Israel hath not known Me, and My people hath not is. 1,3. understood? But, in fact, there were even in that people
they that understood, having the faith which was afterwards revealed, not pertaining to the letter of the law, but the grace
of the Spirit. For they cannot have been without the same
faith, who were able to foresee and foretel the revelation thereof that should be in Christ, inasmuch as even those
old Sacraments were significants of those that should be.
Had the prophets alone this faith, and not the people too ?
Nay indeed, but even they that faithfully heard the Prophets,
were aided by the same grace in order that they might un derstand what they heard. But without doubt the mystery1 1 sacra, of the Kingdom of Heaven was veiled in the Old Testament, meutum which in the fulness of time should be unveiled in the New.
For, /would not have you, saith the Apostle, to be ignorant, I Cor. brethren, how that all oar fathers were under the cloud, and10' l- all passed through the sea, and all were baptized by Moses
in the cloud and in the sea, and all did eat the same spiritual
meat, and all drank the same spiritual drink. For they did
drink of the Spiritual Rock following them, but the Rock
was Christ. In a mystery therefore theirs was the same
44 Sacraments common to all, effectual Grace not so.
Psalm meat and drink as ours, but in signification the same, not in
^"vm' form 1 ; because the same Christ was H imself figured to them
l Cor. in a Rock, manifested to us in the Flesh. But, he saith,
not in all of them God was well pleased. All indeed ate the same spiritual meat and drank the same spiritual drink, that
is to say, signifying something spiritual : but not in all of them was God well pleased. When, he saith, not in all: there were evidently there some in whom God was well pleased ; and although all the Sacraments were common, grace, which is the virtue of the Sacraments, was not common to all. Just as in our times, now that the faith hath been revealed, which
then was veiled, to all men that have been baptized in the Mat. 28, name of the Father and of the Son and of the Holy Ghost,
10>> 6-
19'
the Laver of regeneration is common, but the very grace whereof these same are the Sacraments, whereby the members of the Body of Christ are to reign ? together with their Head, is not common to all. For even heretics have the same
Baptism, and false brethren too, in the communion of the Catholic name. Therefore here too hath been rightly said, but not in all qf them was God well pleased.
3. Nevertheless, neither then nor now without profit is the voice of him, saying, Hearken ye, My people, to My law. Which expression is remarkable in all the Scriptures, how he saith not, hearken thou, but, hearken ye. For of many men a people doth consist: to which many that which followeth is spoken in the plural number. Incline ye your ear unto the words qf My mouth. Hearken ye, is the same
as, Incline your ear: and what He saith there, My law, this He saith here in, the words of My mouth. For that man doth godly hearken to the law of God, and the words of His mouth, whose ear humility doth incline : not he whose neck pride doth lift up. For whatever is poured in is received on the concave surface of humility, is shaken off from the convexity of swelling. Whence in another place,
Prov. 6, Incline, he saith, thine ear, and receive the words of under - standing. We have been therefore sufficiently admonished to receive even this Psalm of this understanding of Asaph, (for the word on the Title is put in the genitive case--' hujus
? So Oxf. M>>s. , Ben. <are regenerated,' which makes soarcely an intelligible sense.
What ' congregation' is here to be understood. 45
intellectus,' not ' hie intellectus,') to receive, I say, with Ver. inclined ear, that is, with humble piety. And it hath not ----- been spoken of as being of Asaph himself, but to Asaph himself. Which thing is evident by the Greek article, and
is found in certain Latin copies. These words therefore are of understanding, that of intelligence, which hath been given to Asaph himself: which we had better understand not as to one man, but as to the congregation of the people of God whence we ought by no means to alienate ourselves.
For although properly we say 'Synagogue' of"Jews, but Church' of Christians, because congregation wont to be understood as rather of beasts, but convocation' as
rather of men yet that too we find called Church, and
perhaps more suitable for us1 to say, Save us, Lord, our e. God, and congregate us from the nations, in order that we ^y^,. may confess to Thy Holy Name. Neither ought we to dis- P>>- 106, dain to be, nay we ought to render ineffable thanks, for that
we are, the sheep of His hands, which He foresaw when He
was saying, have other sheep which are not of this fold, Johnio, them too must lead in, that there may be oneflock and one 16-
Shepherd: that to say, by joining the faithful people of
the Gentiles with the faithful people of the Israelites, con cerning whom He had before said, have not been sent but Mat. 16, to the sheep which have strayed of the house of Israel. For Mat-26 also there shall be congregated before Him all nations, and32-
He shall sever them as shepherd the sheep from the
goats. Thus then let us hear that which hath been spoken. Hearken ye, My people, to My law, incline ye your ear unto
the words of My mouth: not as addressed to Jews, but rather as addressed to ourselves, or at least as these words were said as well to ourselves (as to them*. ) For when the Apostle had said, But not in all them was God
well pleased, thereby shewing that there there were those
too in whom God was well pleased he hath forthwith added, For they were overthrown in the desert: secondly he ? Cor. hath continued, but these things have been made ourfigures, e- in order that we be not covetous of evil things, as they too
He takes con-gregatio' as the catio' as Latin for ecclesia, which ex-
Latin for synagogue, and expressing presses calling.
merely bringing together, and convo. Oxf. Mss. add quam Jndaeis. ?
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46 Figures of die Old People instruct the New.
Pcalm coveted. Nor serving idols, as some of them did, as it is
--
written, The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them committed fornication, and they fell in one day twenty and three thousand. Neither let us tempt Christ as some of them tempted, and perished by serpents. Neither murmur ye, as some of them murmured, and perished by the destroyer. Now all these things did befal them in a figure: but they have been written for our reproof, upon whom the end of
ages hath come. To us therefore more particularly these words have been sung. Whence in this Psalm among other things there hath been said, That another generation may know, sons who shall be bom and shall arise. Moreover, if that death by serpents, and that destruction by the destroyer, and the slaying by the sword, were figures, as the Apostle
evidently doth declare, inasmuch as it is manifest that all those things did happen : for he saith not, in a figure they were spoken, or, in a figure they were written, but, in a figure, he saith, they happened to them: with how much
greater diligence of godliness must those punishments be shunned whereof those were the figures? For beyond a doubt as in good things there is much more of good in that which is signified by the figure, than in the figure itself: so also in evil things very far worse are the things which are signified by the figures, while so great are the evil things which as figures do signify. For as the land of promise, whereunto that people was being led, is nothing in
comparison with the Kingdom of Heaven, whereunto the Christian people is being led : so also those punishments which were figures, though they were so severe, are nothing in comparison with the punishments which they signify. But those which the Apostle hath called figures, the same this Psalm, as far as we are able to judge, calleth parables and propositions : not having their end in the fact of their having happened, but in those things whereunto they are referred by a reasonable comparison. Let us therefore hearken unto the law of God -- us His people -- and let us incline our ear unto the words of His mouth.
/ will open, he saith, in parables My
I4. Ver. 2.
will declare propositions
from
mouth, the beginning. From what
IVhy God begins the Psabn, when man continues it. 47
beginning he meaneth, is very evident in the words following. Ver. For it is not from the beginning, what time the Heaven and ------ earth were made, nor what time mankind was created in the
first man : but what time the congregation that was led out
of Egypt; in order that the sense may belong to Asaph, which is interpreted a congregation. But O that He that hath
Iwill open in parables My mouth, would also vouchsafe
said,
to open our understanding unto them! For as He hath opened His mouth in parables, He would in like sort open the parables themselves: and as He declareth 'propositions,' He would declare in like sort the expositions thereof, we should not be here toiling but now so hidden and closed are all things, that even we are able by His aid to arrive at any thing, whereon we may feed to our health, still we
must eat the bread in the sweat of our face and pay the penalty of the ancient sentence not with the labour of the Gen. body only, but also with that of the heart. Let him speak 19, then, and let us hear the parables and propositions.
5. Ver. 3. How great things we have heard, and have known them, and our fathers have told them to us. The Lord was speaking higher up. For of what other person could these words be thought to be, Hearken ye, My-r. i.
people, to My law Why then that now on sudden
man speaking, for here we have the words of man, What things we have heard, and known them, and our fathers
have told them to us. Without doubt God, now about to speak by man's ministry, as the Apostle saith, WW. ye to Cor. receive proof of Him that is speaking in me, Christ in 13' 3' His owu person at first willed the words to be uttered, lest
man speaking His words should be despised as man. For thus with the sayings of God which make their way to us through our bodily sense. The Creator moveth the
subject creature by an invisible working not so that the substance changed into any thing corporal and temporal,
when by means of corporal and temporal signs, whether belonging to the eyes or to the ears, as far as men are able to receive He would make His will to be known. For an angel able to use air, mist, cloud, fire, and any other natural substance or corporal species and man to use face, tongue, hand, pen, letters, or any other significants, for the
;
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it is
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48 God speaks, to win attention for His Messengers.
Psalm purpose of intimating the secret things of his own mind: in ijixvni. a wonl^ though he is a man, he sendeth human messengers, Luke 7, and he saith to one, Go, and he goeth ; and to another, Come,
v. l. t. 2.
Ps. 46, 1u
and he cometh ; and to his servant, Do this, and he doethit; with how much greater and more effectual power doth God, to Whom as Lord all things together are subject, use both the same angel and man, in order that He may declare whatsoever pleaseth Him? Although then now a man is saying, How great things we have heard and have known them, and our fathers have told them to us ? yet let us hear them as though they were God's words, not as though they were human fables. For to this end there hath been pre- mised, Hearken ye, My people, unto My law, incline ye
your ear unto the words parables My mouth,
My mouth.
I will I will declare propositions
in the beginning. Then, how great things we have heard, he saith, and have known them, and our fathers have told them to us. We have heard and have known, is the same as, hear thou, daughter, and see. For those things were heard in the Old Testament which are known in the New : heard when they
were being prophesied, known when they were being ful filled. Where a promise is performed, hearing is not de ceived. And ourfathers, Moses and the Prophets, have told unto us.
6. Ver. 4. They have not been hidden from their sons in another generation. This is our generation wherein there hath been given to us regeneration. Telling forth the
praises of the Lord and His powers, and His wonderful works which He hath done. The order of the words is, and our fathers have told unto us, telling forth the praises of the Lord. The Lord is praised, in order that He may be loved. For what object can be loved more to our health ?
of
open from
v. 2.
hath been spoken above,
/ will declare propositions
from
7. Ver. 5. And He hath raised up a testimony in Jacob, and hath set a law in Jacob. This is the beginning whereof
the beginning. So then the beginning is the Old Testament,
Ps. 11 I, the end is the New. For fear doth prevail in the law. But
iLm. ine end of tne ^aw Christ for righteousness to every one
Io,*-
6.
believing: at Whose bestowing love is shed abroad in our ' ' hearts through the Holy Spirit, Which hath been given to
The Law, by itsfigures, a testimony to Christ. 49
us : and love made perfect doth cast out fear, inasmuch as Vrr. now without the Law the righteousness of God hath been f -^--' made manifest. But inasmuch as He hath a testimony by is.
the Law and the Prophets, therefore, He hath raised up a ^? m- 3, testimony in Jacob, and hath set a law in Israel. For even
that Tabernacle which was set up with a work so remarkable
and full of such wondrous meanings, is named the Tabernacle Kxod. of Testimony, wherein was the veil over the Ark of the Law,2Cor'. 3j like the veil over the face of the Minister of the Law ; because 13-
in that dispensation there were ' parables and propositions. '
For those things which were being preached and were coming to pass were hidden in veiled meanings, and were
not seen in unveiled manifestations. But when thou shall 2 Cor. 3, have passed over unto Christ, saith the Apostle, the veil shall
be taken away.
For all the promises of God in Him are
yea, Amen. Whosoever therefore doth cleave to Christ,
hath the whole of the good which even in the letters of the
Law he perceiveth not: but whosoever is an alien from
Christ, doth neither perceive, nor hath. He hath raised up,
then, a testimony in Jacob, and hath set a law in Israel.
After his usual custom he is making a repetition. For He
hath raised up a testimony, is the same as, He hath set a
law, and in Jacob, is the same as in Israel. For as these
are two names of one man, so law and testimony are two
names of one thing. Is there any difference, saith some
one, between hath raised up and hath set ? Yea indeed, the
same difference as there is even between Jacob and Israel:
not because they were two persons, but these same two names
were bestowed upon one man for different reasons; Jacob because of supplanting, for that he grasped the foot of hisQ6j? 32 brother at his birth : but Israel because of the vision of God. 28-
So raised up is one thing, set is another. For, He hath
raised up a testimony, as far as I can judge, hath been said because by it something hath been raised up ; IFor without Rom. 7,
the i-Mw, saith the Apostle, sin was dead: but
time without the Law : but at the coming in ofthe command
ment sin revived. Behold that which hath been raised up
by the testimony, which is the Law, so that what was lying hidden might appear, as he saith a little afierwards : But sin, Rom. 7, that it might appear sin, through a good thing hath wrought 13,
VOL. IV. E
lived some-8'
9-
2 Cor. 1,
Gen. 26,
50 The Law good, if used to good purpose.
Psalm in me death. But He hath set a law, hath been said, as though
i. xxmii. l, 9.
it weTe a yokg upon sinners, whence hath been said, For <<po>> a just man law hath not been imposed. It is a testi mony then, so far forth as it doth prove any thing ; but a law so far forth as it doth command; though it is one and the same thing. Wherefore just as Christ is a stone, but to believers for the Head of the corner, while to unbelievers a
Ps. lis, stone of offence and a rock of scandal ; so the testimony of
ll,e ^aw to lnem that uge not the Law lawfully, is a testimony
whereby sinners are to be convicted as deserving of punish- ' ment; but to them that use the same lawfully, is a testimony whereby sinners are shewn unto Whom they ought to flee
Eom. 3, in order to be delivered. For in His grace is the righteous ness of God, having a testimony from the Law and the Prophets, whereby the ungodly man is justified : of which certain men being ignorant, and willing to establish their own righteousness, have not been made subject to the righteousness of God.
8. Ver. 5. How great things, he saith, He hath commanded
our fathers, to make the same known to their sons ?
6. ) That another generation may know, sons who shall be born and shall rise up, and they may tell to their sons. (Ver. 7. ) That they may put their hope in God, and may not
forget the works of God, and may seek out His command ments. (Ver. 8. ) That they may not become, like their fathers, a crooked and embittering generation : a generation that hath not guided their heart, and the spirit thereof hath
not been trusted with God. These words do point out two peoples as it were, the one belonging to the Old Testament, the other to the New: for in that he saith, How great things He hath commanded our fathers, to make the same known to their children, he hath implied that they received the com mandments, to make them known to their sons, but that they did not know or do them : but they received them themselves, to the end that another generation might know, what the former knew not. Sons who shall be born and shall arise. For they that have been born have not arisen : because they had not their heart above, but rather on the earth. For the
Cologg. arising is with Christ: whence hath been said, Ifye hate arisen with Christ, savour ye the things which are above.
^Pet. 2, 8.
i, 8.
Eom.
(Ver.
God's help needed for its fulfilment. 51
And they may tell them, he saith, to their sons, in order that Vrr.
they may put their hope in God. For thus it is not that -- being righteous they desire to set up their own righteousness, Rom. but they reveal to God their way, and they hope in Him, in order that He may Himself bring it to pass. And may not
forget the works of God: that is to say, in magnifying and vaunting their" own works, as though they did them them
selves ; while God it is that worketh," in them that work Phil. 2,
good things, " both to will and to work according to good will. "
13,
And may search out His commandments. When they have already learned them, how should they search them out ? For, How great things, he saith, He hath commanded to our fathers, to make the same known to their sons, that another generation may know? May know what ? The commandments which He hath commanded. How then should they still search out, whereas they have already learned them, save that by putting their hope in God, they do then search out His commandments, in order that by them, with His aid, they may be fulfilled ? That they may not become, like their fathers, a generation crooked and embittering, a generation which hath not guided its heart. And he saith why, by immediately subjoining, and its spirit hath not been trusted with God, that is, because it had no faith, which doth obtain what the Law doth enjoin. For when the spirit of man doth work together with the Spirit of God working, then there is fulfilled that which God hath commanded : and this doth not come to pass, except by believing in Him that doth justify an ungodly man. Which faith the generation6' crooked and embittering had not : and therefore concerning the same hath been said, The spirit thereof hath not been trusted with God. For this hath been said much more exactly to point out the grace of God, which doth work not only remission of sins, but also doth make the spirit of man to work together therewith in the work of good deeds, as though he were saying, his spirit hath not believed in God. For to have the spirit trusted with God, not to believe that his spirit able to do righteousness without God, but with God. For this to believe in God which surely more than to believe God. For ofttimes we must believe
'---
g
Rom. 4,
e 2
is
:
is,
is
is
52 Faith works with God. The bended how, purpose.
Psalm even a man, though in him we must not believe. To believe lAxviri. -n Qod tiierefore ;s ly1iS, iu believing to cleave unto God John 16, Who worketh good works, in order to work with Him well. For without Me, He saith, ye can do nothing. But what more
on this head could the Apostle have said than what he saith, 1 Cor. jjut lie fhaf rfeaveth to the Lord is one spirit ? Otherwise
that law is a testimony whereby
not one whereby he is acquitted.
nacing, to convict transgressors;
deliver and justify sinners. Therefore, that generation, the example whereof is to be shunned, was for this reason crooked and embittering, because the spirit thereof was not trusted with God: for although in some sort it believed God, yet it did not believe in God: by faith it did not cleave unto God, to the end that, being made whole by God, it might work well together with God working therein.
Rom. 9, Following after the law of righteousness, unto the law of righteousness they have not attained. Why? Because they were not of faith. For they were that generation whereof the spirit hath not been trusted with God : but they were, so to speak, of works : because they did not, as they bended and shot their bows, (which are outward actions, as of the
Rom. 1, works of the law,) so guide their heart also, wherein the just Gal. 6,6. man doth live by faith, which worketh by love; whereby vu\. 2, men cleave to God, Who worketh in man both to will and
work according to good will. For what else is bending the bow and shooting, and turning back in the day of war, but heeding and purposing in the day of hearing, and deserting in the day of temptation ; flourishing arms, so to speak, beforehand, and at the hour of the action refusing to fight? But whereas he saith, bending and shooting bows, when it would seem that he ought to have said, bending bows and shooting arrows, for the bow is not shot, but by the bow something is shot : it is either the same form of speech as that whereof we have treated above, where there was said,
v. 6. He hath raised up a testimony, because He hath raised up something by a testimony, so here too, shooting bows, because they have shot something with bows : or else the order of
1 1 reus. '
the party1 is condemned, For it is the letter me
not the Spirit giving aid, to
9. Lastly, (ver. 9. ) The sons of Ephrem bending
and shooting bows, have been turned back in the day of war.
The Church figured in the younger son preferred. 53
words is obscure, by the omission of a word, which though Ver. not expressed must be understood, so that the order is, sows ------ of Ephrem bending bows and shooting, and there is under
stood arrows, and the more full expression is, bending bows
and shooting arrows: for though he had said, bending and shooting arrows, we ought not certainly to understand thereby arrows bending: but having heard the expression bending, to understand rather a bow, though it might not have been said. Some Greek copies to be sure are said to have bending and shooting with bows, so that without doubt we ought to un derstand arrows. But whereas by the sons of Ephrem he hath willed that there be understood the whole of that em bittering generation, it is an expression signifying the whole by a part. And perhaps this part was chosen whereby to
signify the whole, because from these men especially some
good thing was tohave been expected ; because they were born
of him whom being his own grandson, although set at the left
hand by his father as being the younger, Jacob nevertheless Gen. 48, blessed with his right hand, and preferred him before his14- elder brother with a benediction of hidden meaning ; so that
while this tribe is so much censured in this place, and that
there hath not appeared therein what that blessing promised
is clearly shewn, we may well perceive that even then by the
words of the Patriarch Jacob something far different was
being figured than the wisdom of the flesh doth expect.
For there was being figured how they were to be last that Mat. 20, were first, and first were to be they that were last, through 16'
the Saviour's coming, concerning Whom hath been said, He John 1, that is coming after me was made before me. In like man-
ner righteous Abel was preferred before the elder brother;4;21, so to Ismael Isaac so to Esau, though born before him, his 29. ' twin brother Jacob so also Phares himself preceded even in
birth his twin brother, who had first thrust hand out of the womb, and had begun to be born so David was preferred Sam. before his elder brother and as the reason why all these parables and others like them preceded, not only of words
but also of deeds, in like manner to the people of the Jews
was preferred the Christian people, for redeeming the which Gen. as Abel by Cain, so by the Jews was slain Christ. This thing8,
was prefigured even when Jacob stretching out his hands
4,
; :
;
1 '
Q7e-n '4
:
a
54 Self-trusting pride fails in performance.
Psalm cross-wise, with his right hand touched Ephrem standing on
Genes' 14.
' an(^ set Defore Manasse standing on the right, 'whom he himself touched with the left hand. For after the flesh, the sons of Ephrem bending and shooting bows have
been turned back in the day of war.
10. But what that is which he saith, they have been turned
back in the day of war, the following words do teach, wherein he hath most clearly explained this: (ver. 10. ) they have not kept, he saith. the testament of God, and in His law they would not walk. Behold what is, they have been turned back in the day of war : they have not kept the testament of God. When they were bending and shooting bows, they did also utter the words of most forward promise, saying, " Whatsoever things the Lord our God hath spoken we will do, and we will hear. " They have been turned back in the day of war: because the promise of obedience not hearing but temptation doth prore. But he whose spirit hath been trusted with God, keepeth hold on God, Who is faithful, and doth not
Eiod. 19, 8-
i Cor.
10' 13' suffer him to be tempted above that which he is able; but
will make with the temptation a way of escape also, that he
may be able to endure, and may not be turned back in the 1 Cor. day of war. But he that glorieth in himself, not in God,
1,31-
EccIub. alSo the Spirit of God is not : and, as it is written, because 2' 13 ' he hath not believed, therefore he shall not be protected.
But inasmuch as when he had said, they have not kept the testament of God ; he hath added and saith, and in His law they would not walk, it is a repetition of the former sentence, with a sort of exposition of it. For he hath called that His law, which he had called above the testament of God: so that what hath been said in they have not kept, may be per ceived to be repeated in they would not walk. But seeing that it might have been expressed more briefly by, ' and in His law they have not walked,' it seemeth to me that he hath willed us to seek for some reason why he hath chosen to say, they would not walk, rather than, they have not walked. For the law of works might have been deemed sufficient for
justification, when the precepts which arc enjoined, are done
howsoever he may vaunt the promise of his virtue, as if bending and shooting bows, is turned back in the day of war. For because his spirit hath not been trusted with God, with him
Works avail not unless the heart be with them. 55 externally by men who would rather not have precepts en- Ver.
--
in hand, unlike in heart ; alike in operation, unlike in will. Therefore these men have been thus branded : a generation, v. 8. he saith, which hath not directed their heart. It hath
not been said, works, but heart. For when the heart is directed, the works are right; but when the heart is not directed, the works are not right, even though they seem to
be right. And how the crooked generation hath not directed
the heart, hath sufficiently been shewn, when he saith,
and the spirit thereof hath not been trusted with God. v. 8. For God is right: and therefore by cleaving to the right,
as to an immutable rule, the heart of a man can be made right,
which in itself was crooked. But in order that the heart may
be with Him and thereby may be able to become right, we
draw near to Him not with foot but with faith. Therefore
also there is said in the Epistle to the Hebrews concerning
that same generation crooked and embittering : The hearing Heb. *, of the word profited not them that were not tempered with*-
the faith of them that hearkened. The will therefore which
is in a right heart, is prepared by the Lord, faith preceding, whereby it draweth near to God, Who is right, in order that
the heart may be made right. The which faith, the mercy
of God preventing and inviting, is raised up through obedience;
and doth begin to apply the heart to God, in order that it
may be directed, and the more and more it is directed, so
much the more it seeth what it saw not, and can do what
it could not do. This thing Simon had not done, to whom
Peter the Apostle said, there is neither part nor lot to thee Acts 8, in this faith: for thy heart is not right with God. For21, there he is shewing how it cannot be right without God,
so that men may begin, not like slaves fearing to walk
uudcr the law, but in the law like willing sons, wherein
joined, the which they perform not from their hearts, and yet do perform them : and thereby they seem in a manner to walk in the law of God, but are unwilling to walk : for they do them not from the heart. But from the heart a thing can no wise be done which is done for fear of punishment, not for love of righteousness. For as far as regardeth acts which are done externally, both they that fear punishment and they that love righteousness do not steal ; and therefore they are alike
56 Obedience through love. Remembrance of God's works.
Psalm they willed not to walk, and under it remained guilty. For Rom'T tn's no* ^ear ^ove ^oth embrace, which is shed abroad 6. in the hearts of the faithful through the Holy Spirit. Unto EPh- 2, whom is said, By grace we have been saved through faith:
and this not of yourselves, but it is the gift of God ; not by works, lest perchance a man should be exalted. For of Him we are the workmanship, created in Christ Jesus, in good works, which God hath prepared, in order that we may walk therein. Not like those men, who willed not to walk in His
Ps. 37,6. law, either by believing in Him, or by discovering their way to Him, and by hoping in Him, in order that He might Himself do it.
1 1. Ver. 11. And they forgat His benefits, and the wonder ful works of Him which He shewed to them ; before their fathers the wonderful things which He did. What this
not a question to be negligently passed over. Concerning those very fathers he was speaking a little before, that they had been generation crooked and embittering. Lest they should become, he saith, like their fathers a generation crooked and embittering a generation that hath not directed their heart, and the like, which are yet said of that same gene ration, the imitation whereof he hath enjoined to be shunned
by another generation in this way, in order that they may put their hope in God, and may not forget the works of God, and may search out His commandments concerning which we have already discoursed as much as hath seemed sufficient. What meaneth he then, when he speaking of that same crooked generation, how that they forgot the benefits of God, and the wonderful things of Him which He shewed to them, by adding and saying, before their fathers the wonderful things which He did What fathers, inasmuch as these are the very fathers, whom he would not have posterity to be like? If we shall lake them to be those out of whom the others had derived their being, for example, Abraham, Isaac, Jacob, by this time they had long since fallen asleep, when God shewed wonderful things in Egypt. For there followeth, in the land of Egypt, in the plain of Thanis where
said that God shewed to them wonderful things before their
fathers.
Were they perchance present in spirit For of the
Lukc20, same the Lord saith in the Gospel, for all do live to Him. 3<<,
?
:
it is
is,
?
is
:
;
:
a
is
Who may be understood to be named as ' Fathers. ' 57
Or do we more suitably understand thereby the fathers Moses Ver; and Aaron, and the other elders who are related in the same ---- Scripture also to have received the Spirit, of Which alsoii"TM;! Moses received, in order that they might aid him in ruling
and bearing the same people ? For why should they not
have been called fathers ? It is not in the same manner as
God is the One Father, Who doth regenerate with His Spirit
those whom He doth make sons for an everlasting inheritance;
but it is for the sake of honour, because of their age and kindly carefulness : just as Paul the elder saith, Not to con- \ Cor.
found you I am writing these things, but as my dearly beloved*' 14, sons I am admonishing you : though he knew of a truth
that it had been said by the Lord, Call ye no man your father Mat. 23, on earth, for One is your Father, even God. And this was9-
not said in order that this term of human honour should be erased from our usual way of speaking : but lest the grace of God whereby we are regenerated unto eternal life, should be ascribed either to the p/ower or even sanctity of any man.
have begotten you ; he first said, in Christ, and through the Gospel; lest that might be thought
to be of him, which is of God.
12. Therefore that generation, crooked and embittering,
have forgotten the benefits of God, and His wonderful works which He shewed to them before their fathers, (ver. 12. ) the wonderful works which He did in the land of Egypt, in the
plain of Thanis. And he beginneth to recount in his narrative the same wonderful works. Which if they are ' parables and propositions,' they must certainly be referred to some thing by comparison. Nor ought we to take off the eye of attention from that which the Psalm itself doth intend to shew ; how that this is the fruit of all things which are therein spoken of, and why we have been admonished to hear these words most attentively, God saying, Hearken ye, My people, unto My law, incline ye your ear unto the words of My mouth; in order that we may put our hope in God, and may not
forget the works of God, and may search out His command ments: lest we become, like those fathers, a generation crooked and embittering, a generation which guided not the heart, and the spirit thereof was not trusted with God. Unto this therefore all things must be referred ; and therefore what-
Therefore when he said,
v. I.
58 Egypt, the world. The Red sea, Holy Baptism.
Psalm soever these things do signify in a figurative action, so they Mi-mi. may come t0 pass spiritually in a man, either by the grace of God, if they are good things, or by the judgment of God, if they are evil things; just as the former good things were
done unto the Israelites, or evil things both unto themselves and unto their enemies. The which if we forget not, but put our hope in God, and are not ungrateful for His grace ; and fear Him, not with servile fear, wherewith corporal evil things alone are feared, but with chaste fear abiding for everlasting, which fear doth deem it great punishment to be deprived of the light of righteousness ; we shall not be made,
like those fathers, a generation crooked and embittering. Accordingly, the land of Egypt must be understood for a figure of this world.
