How, thou
sayest, shall be the fulness of knowledge Who shall Rom.
sayest, shall be the fulness of knowledge Who shall Rom.
Augustine - Exposition on the Psalms - v4
ing One, he doth sufficiently explain what sort of poverty he
hath willed to be understood, in that which he had said, for
l Cor. l, himself something. He hath added also, for the glory of Thy Name, O Lord, deliver us: in order that he who
And
due and condign punishments ? But merciful be Thou to our sins, for Thy Name's sake. Thus then Thou dost
deliver us, that is, dost rescue us from evil things, while
Thou dost both aid us to do justice, and art merciful to our P>> 143, sins, without which in this life we are not. For in Thy . in_sight shall no man living be justified. But sin iniquity*.
juttice. And Thou shall have marked iniquities, who shall stand
n
3,1.
we have become exceeding poor.
to which a healer is necessary.
to be aided, he is neither ungrateful to grace, nor doth he take away free-will. For he that is aided, doth also of
glorieth, not in himself, but in the Lord may glory. merciful be Thou, he saith, to our sins for Thy Name's sake: not for our sake. For what else do our sins deserve, but
For it is that very sickness, But while he would have us
13. Ver. 10. But that which he addeth, lest at any lime P*. 130, tliey should say among the Gentiles, Where their God? must be taken as rather for the Gentiles themselves. For
to bad end they come that have despaired of the true God, thinking that either He not, or doth not help His own, and not merciful to them. But this which followeth, and that there may be known among the nations before our eyes the vengeance of the blood of Thy servants which hath been shed: either to be understood as of the time, when they believe in the true God that used to persecute His inheritance because even that vengeance, whereby slain the fierce iniquity of them by the sword of the Word
Ps. 46,4. of God, concerning which hath been said, Gird Thou Tlty sword: or when obstinate enemies at the last are punished. For the corporal ills which they suffer in this world, they may have in common with good men. There also another kind of vengeance that wherein the Church's en largement and fruitfulness in this world after so great
wherein they supposed she would utterly perish, the sinner and unbeliever and enemy seeth, and
persecutions,
;
;
is is
is
is
is is ?
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a
if
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In what sense Samts desire vengeance. 95
angry ; with his teeth he shall gnash, and shall pine away. Ver. For who would dare to deny that even this is a most heavy pH1(j12 punishment? But I know not whether that which he saith,)o. before our eyes, is taken with sufficient elegance, if by this
sort of punishment we understand that which is done in the inmost recesses of the heart, and doth torment even those who blandly smile at us, while by us there cannot be seen what they suffer in the inner man. But the fact, that whether in them believing their iniquity is slain, or whether the last puuishment is rendered to them persevering in their naughtiness, without difficulty of doubtfulness is understood in the saying, that there may be known before our eyes vengeance among the nations.
14. And this indeed, as we have said, is a prophecy, not
a wish : but for the sake of that which hath been written of
in the Apocalypse, under the Altar of God the Martyrs Rev. c, crying unto God, and saying, How long, O Lord, dost Thou ij^,^ not avenge1 our blood, we must not omit to notice how itanrf ought to be taken; lest the saints should be thought to
desire vengeance for the sake of gratifying hatred, which
is a thing very far from their perfect state: and yet it is written, A just man shall exult when he shall have seen Ps. 68,9. vengeance on the ungodly ; his hands he shall wash in the
blood of a sinner. And the Apostle saith, Avenging nofRom. yourselves, my beloved, but give ye place to wrath: for tt^uu
is written, To Me vengeance, and
Lord. So that not even he doth command that they should wish not to be avenged, but that not avenging themselves they should give place to the anger of God, Who hath said,
32, 3S-
I will requite. And the Lord in
the Gospel hath set before us the widow for an example, Lukel8,
To Me vengeance, and
who longing to be avenged, did intercede with the unjust3, judge, who at length heard her, not as being guided by justice, but overcome with weariness : but this the Lord
bath set before us, to shew that much more the just God
will speedily make the judgment of His elect, who cry
unto Him day and night. Thence is also that cry of
the Martyrs under the altar of God, that they may beBev. 6,9. avenged in the judgment of God. Where then is the, Love Mat. 6,
your enemies, do good unto them that hate you, and pray 44,
I will requite, saith the
96 Saints rejoice in Justice, not in Revenge.
Psalm for them that persecute you ? Where is also the, Not
1
3, 9. ^i0n}'7
rendering evil for evil, nor cursing for cursing: and, unto no man rendering evilfor evil ? For if evil for evil must not be rendered to any one, not only an evil deed must not be rendered for an evil deed, but not even an evil wish must be rendered for an evil deed or wish. But he doth render an evil wish, who, even though he doth not himself take venge ance, doth yet look forward and desire that God shall punish his enemy. Wherefore inasmuch as both a just man and an evil man would have vengeance taken by the Lord upon their enemies, whence should they be distinguished, except that a just man would rather have his enemy corrected than punished ; and when he seeth vengeance taken upon him by the Lord, he is not delighted with his punishment, because he doth not hate him ; but with the Divine justice, because he loveth God ? Lastly, if in this world vengeance is taken upon him, he doth even rejoice either for him, if he is amended; or at least for others, that they fear to imitate him. Himself also is made better, not by feasting his hatred on his punishment, but by correcting his strayings. And thus of good-will it is, not of ill-will, that the just man doth rejoice, when he seeth vengeance and washeth his hands, that is, maketh his works more clean, in the blood, that in the destruction of the sinner, deriving from thence not joy at another's ill, but an instance of divine admouition. But in the world to come at the last judgment of God he hath vengeance taken for him, the same thing pleasing to him as to God that should not be well with evil men, that even the ungodly should not reap the recompenses of the godly which very unjust thing, and foreign to the rule of truth which the just man loveth. For when the Lord was exhort ing us to love enemies, He set before us the example of our
Matt. Father, Who in Heaven, Who maketh His sun to rise
*6-
upon good men and evil men, and raineth upon just men and unjust men doth He yet therefore not chasten even by temporal correction, or not condemn at the last the obstinately hardened Let therefore an enemy be so loved as that the Lord's justice whereby he punished displease us not, and let the justice whereby he punished so please us, as that the joy not at his evil but at the good Judge. But
is
it is
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Vengeance foretold in form of imprecation. 97
malevolent soul is sorrowful, if bis enemy by being corrected ver, shall have escaped punishment : and when he secth him ---- punished, he is so glad that he is avenged, that he is not delighted with the justice of God, Whom he loveth not,
but with the misery of that man whom he hateth : and when
he leaveth judgment to God, he hopeth that God will hurt
more than he could hurt : and when he giveth food to his hungering enemy, and drink to him thirsty, he hath an evil- minded sense of that which is written, For thus doing thoWRam. shalt heap coals offire upon his head. For he trieth to 12' 20- aggravate the case the more, and to stir up against him the indignation of God, which he supposeth to be signified by
the coals of fire ; uot perceiving that this fire is the burning sorrow of repentance, until such time as the head uplifted
by pride is depressed unto healthful humility by the kind nesses shewn by an enemy, and by the good of the latter the
evil of the former is overcome. Whence the Apostle hath guardedly added, Be not overcome of evil, but with good Rom. overcome evil. But how can he with good overcome evil,12'21- that on the surface is good, in the depth of heart evil ; that
in work doth spare, and in heart doth rage ; in hand gentle, in will cruel ? In such sort then under the appearance of one asking in this Psalm, future vengeance on the ungodly is prophesied of, as that we are to understand that holy men of God have loved their enemies, and have wished no one any thing but good, which is godliness in this world, ever lasting life in that to come ; but in the punishments of evil men, they have taken pleasure not in the ills of them, but in God's good judgments; and wheresoever in the holy Scrip- lures we read of their hatreds against men, they were the hatreds of vices, which every man must needs hate in himself, if he loveth himself.
15. Ver. 12. But now in that which followeth, Let there come in before Thy sight, or, as some copies have In Thy eight, the groans of the fettered: not easily doth any one discover that the Saints were thrown into fetters by per secutors and this doth happen amid so great and manifold a variety of punishments, so rarely doth happen, that must not be believed that the prophet had chosen to allude to this especially in this verse. But, in fact, the fetters are
VOL. IV. u
it
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if
it, it
98 Who are the 'fettered? and ' those put to death?
Psalm the infirmity and the corruptibleness of the body, which do -x"x' weigh down the soul. For by means of the frailty thereof, as a kind of material for certain pains and troubles, the persecutor might constrain her unto ungodliness. From
Phil. 1, these fetters the Apostle was longing to be unbound, and to
23'
be with Christ ; but to abide in the flesh was necessary for
their sakes unto whom he was ministering the Gospel. 1 Cor. Until then this corruptible put on incomiption, and this ,6i 46. mortai put on immortality, like as it were with fetters, the Mat. 26, weak flesh doth let the willing spirit. These fetters then
2Cor. 6,no^ any do feel, but they that in themselves do groan being
4,
burthened, desiring to be clothed upon with the tabernacle which is from Heaven ; because both death is a terror, and mortal life is sorrow. In behalf of these men groaning the Prophet doth redouble his groaning, that their groaning may come in in the sight of the Lord. They also may be under stood to be fettered, who are enchained with the precepts of wisdom, the which being patiently supported are turned into
Ecclus. ornaments : whence it hath been written, " Put thy feet into
6' 26'
her fetters. " According to the greatness, he saith, of Thy arm, receive Thou unto adoption the sons of them that are 'mor/ifi- put to death1: or, as is read in some copies, Possess Thou
sons by the death ofthe punished''. Wherein the Scripture seemeth to me to have sufficiently shewn, what hath been the groan of the fettered, who for the name of Christ endured most grievous persecutions, which in this Psalm are most clearly prophesied. For being beset with divers sufferings, they used to pray for the Church, that their blood might not be without fruit to posterity ; in order that the Lord's harvest might more abundantly flourish by the very means whereby enemies thought that she would perish. For sons of them that were put to death he hath called them who were not only not terrified by the sufferings of those that went before, but in Him for Whose name they knew them to have suffered, being inflamed with their glory which did inspire them to the like, in most ample hosts they believed. Therefore he hath said, According to the greatness of Thine arm. For so great a wonder followed in the case of Christian
? PimUornm, but Mss. ap. Ben. and Oxf. mortijicaforum.
Inward sevenfold punishment of the wicked. 99 peoples, as they, who thought they would prevail aught by Ver.
------
to come. But in the number seven, that is, in sevenfold retribution, he would have the completeness of the punish ment to be perceived, for with this number fulness is wont
to be signified. Whence also there is this saying for the good, He shall receive in this world seven times as much" ;M*rl which hath been
persecuting her, no wise believed would follow.
16. Ver. 13. Render, he saith, to our neighbours seven
times so much into their bosoms. Not any evil things he is wishing, but things just he is foretelling and prophesying as
for all. As if having nothing, and 10 30. put 2 Cot. 6,
possessing all things. Of neighbours he is speaking, because 10- amongst them dwelleth the Church even unto the day of severing : for not now is made the corporal separation. Into their bosoms, he saith, as being now in secret, so that the vengeance which is now being executed in secret in this life, hereafter may be known among the nations before our eyes. For when a man is given over to a reprobate mind,
in his inward bosom he is receiving what he deserveth of future punishments. Their reproach wherewith they have reproached Thee, O Lord. This do Thou render to them sevenfold into their bosoms, that is, in return for this reproach, most fully do Thou rebuke them in their secret
For in this they have reproached Thy Name, thinking to efface Thee from the earth in Thy servants.
1 7. Ver. 14. But we Thy people, must be taken generally of
all the race of godly and true Christians. We, then, whom they thought they had power to destroy, Thy people, and the
sheep of Thy flock: in order that he that glorieth may glory in
the Lord, will confess to Thee for an age. But some copies 1 Cor. 1, have will confess to Thee for everlasting. Out of Greek ambiguity this diversity hath arisen. For that which the
Greek hath elj tov aiwva, may be interpreted both by for everlasting, and for an age: but according to the context
we must understand which the better interpretation. The
sense then of this passage seemeth to me to shew, that we
ought to say for an age, that is, even unto the end of time.
But the following verse after the manner of the Scriptures,
On Matt. 19, 29. there a var. E. V. hundredfold. ' reading manifold, 'but not sevenfold. '
H
places.
2
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it,
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100 Repetition for emphasis. Confession of Praise.
Psalm and especially of the Psalms, is a repetition of the former l"I^-with the order changed, putting that before which in the former case was after, and that after which in the fprmer case was before. For whereas in the former case there had
been said, we will confess to Thee, instead of the same herein hath been said, we will proclaim Thy praise. And so whereas in the former case there had been said, for an age, instead of the same herein hath been said, for generation and generation. For this repetition of generation doth signify perpetuity: or, as some understand because there are two generations, an old and new. But in this age both take place. For he that shall not have been born again of water and the Spirit, shall not enter into the kingdom of heaven. Secondly, because in this age the praise of God
John proclaimed for in the aure to come, when we shall see Him as He is, henceforth there will be no one unto whom may be proclaimed. We, then, Thy people, and the sheep of Thy
John
Eccles.
flock, whom they thought they could consume by persecution, will confess to Thee for an age, that is, while there abideth even unto the end Thy Church, which they endeavoured to efface; unto generation and generation will proclaim Thy praise; which praise, since they would have silenced, they endeavoured to make an end of us. But in many places of holy Scriptures we have already made known to you that confession also put for praise as in this passage is,
These words ye shall say in confession, That the works of the ' Lord are very good. ' And especially that which the Saviour Himself saith, Who had not any sin at all, which by repent-
Mat. 11,ance to confess: confess to. Thee, Father, Lord of heaven 6- and earth, that Thou hast hid these things from the wise and prudent, and hast revealed them to babes. have said this, in order that may be more clearly perceived how in the expression, We will proclaim Thy praise, the same hath been repeated as had been said higher up, We will confess to
Thee.
is it I
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PSALM LXXX. EXPOSITION.
A Sermon delivered to the people. See ? . 10.
101
LAr. LXXIX.
1. There are not very many things in this Psalm, wherein our discourse hath difficulty, or wherein the attention of the hearers hath any obstacle to prevent their understanding. Furthermore, with the aid of the Lord, having affectionate desire to hear and see what things have been prophesied and foretold, as those educated in the school of Christ, we ought to hasten over the things which are evident: so that if perchance things obscure demand the office of an inter preter, those things which are evident ought to require of me the office of a reader. The song here is of the Advent of the Lord and our Saviour Jesus Christ, and of His vineyard. But the singer of the song is that Asaph, as far as doth
appear, enlightened and converted, by whose name ye know
the synagogue to be signified. Lastly, the title of the Psalm
is; For the end in behalf of them that shall be changed : Rom. io, that is, for the better. For Christ, the end of the Law, hath 4l come on purpose that He should change men for the better.
And he addeth, a testimony to Asaph himself. A good testi
mony of truth. Lastly, this testimony doth confess both Christ and the vineyard ; that is, Head and Body, King and people, Shepherd and flock, and the entire mystery of all Scriptures, Christ and the Church. But the title of the Psalm doth conclude with, for the Assyrians. The Assyrians Ps, 78, are interpreted, men guiding. Therefore it is no longer a9, generation which hath not guided the heart thereof, but now
a generation guiding. Therefore hear we what he saith in
this testimony.
2. Ver. 1. Thou that feedest Israel, hearken. What
Thou that feedest Israel, hearken, Thou that conductest Joseph like sheep? He being invoked to come, He being expected until He come, He being yearned for until
is
is
is is,
102 The spiritual Joseph. Man made God's Throne.
Psalm He come. Therefore may He find 'men guiding:' Thou lxxx. contfucigg^ he saith, Joseph like sheep : Joseph himself like sheep. Joseph himself are the sheep, and Joseph himself is a sheep. Observe Joseph ; for although even the
interpretation of his name doth aid us much, for it signifieth
increase ; and He came indeed in order that the grain given "morti-to death1 might arise manifold; that that the people of
God might be increased nevertheless according to that John 12, which ye know already happened to Joseph, let come into Gen. 37, yo>>r niind how he was sold by his brethren, let come into
41 your m'm& how having been dishonoured by his own, among 40. aliens he was exalted and ye will perceive in Whose flock we ought to be, with them who now do guide their heart, in
Mat. 2l, order that the stone rejected by the builders may become for ii8 the Head of the corner, holding two walls coming from
mm''
22'
? see
different quarters, but in the corner at one. Thou that sittest upon the Cherubin. Cherubin the seat of the glory of God, and interpreted the fulness of knowledge. There God sitteth in the fulness of knowledge. Though we under stand the Cherubin to be the exalted powers and virtues of
the heavens: yet, thou wilt, thou wilt be Cherubin*. For Cherubin the seat of God, hear what saith the Scripture
c,irius,
H(,m. l. jife soui 0j- a jusi maa fne seat of wisdom.
How, thou
sayest, shall be the fulness of knowledge Who shall Rom. 13, fuini thisp Thou hast the means of fulfilling it: The Jul- 10. ness the Law love. Do not run after many things, and
strain thyself. The amplitude of the branches doth terrify thee: by the root hold, and of the greatness of the tree think not. Be there in thee love, and the fulness of knowledge must needs follow. For what doth he not know that knoweth
John love Inasmuch as hath been said, God is love.
3. Ver. 2. Thou that sitlest upon the Cherubin, appear.
For we went astray because Thou didst not appear.
Ephraim and Benjamin and Manasse. Appear, say, before the nation of the Jews, before the people of Israel. For there Ephraim, there Manasses, there Benjamin. But to the interpretation let us look Ephraim fruit-bearing, Benjamin son of right band, Manasses one forgetful. Appear
Thou then before one made fruitful, before son of the right hand: appear Thou before one forgetful, in order that he may
Before
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if of
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Power of Christ through seeming weakness. 103
be no longer forgetful, but Thou mayest come into his mind Ver. that hast delivered him. For if the Gentiles shall be remem --- bered, and if there shall be converted to the Lord all the ! ? i? ? 22 '
27. ends of the earth : hath not the very people that cometh of
Abraham had its own wall, which rejoiceth in the corner, seeing
that it hath been written, A remnant shall be saved ? Stir Rom. 9,
Thou up Thy power. For weak Thou wast when it was being27' said, IfSon of God He is, let Him come down from the Cross. Mat. 27, Thou wast seeming to have no power: the persecutor had40'
pow er over Thee : and Thou didst shew this aforetime, for
Jacob too himself prevailed in wrestling, a man with an Gen. 32, angel. Would he at any time, except the angel had been26' willing? And man prevailed, and the angel was conquered:
and victorious man holdeth the angel, and saith,
let thee go, except thou shall have blessed me. A great
sacrament ! He both standeth conquered, and blesseth the conqueror. Conquered, because he willed it; in flesh weak,
in majesty strong. And he blessed him ; Thou sfialt be lb. 28. called, he saith, Israel. Nevertheless also he touched the hollow of the thigh, and it shrank, and the same one man he
made both blessed and halt. Thou seest that the people of
the Jews have halted: see therein also the family of the Apostles. Stir up, therefore, Thy power. How long dost Thou seem weak? Having been crucified of weakness, 2 Cor. rise Thou in power : Stir up Thy power, and come Thou, 13 ' 4 ' to save us.
4. Ver. 8. O God, convert us. For averse we have been from Thee, and except Thou convert us, we shall not be converted. And illumine Thy face, and we shall be saved. Hath He any wise a darkened face ? He hath not a darkened face, but He placed before it a cloud of flesh, and
as it were a veil of weakness ; and when He hung on the
tree, He was not thought the Same as He was after to be acknowledged when He was sitting in Heaven. For thus it
hath come to pass. Christ present on the earth, and doing miracles, Asaph knew not ; but when He had died, after that
He rose again, and ascended into Heaven, he knew Him.
He was pricked to the heart, and he may have spoken' also" Oxf. of Him this testimony which now we acknowledge in this ^*J'e,he Psalm ; Illumine Thou Thy face, and we shall be whole.
/will not
104 Prayer, under the chastisement of sons.
Psalm Thou didst cover Thy face, and we were sick : illumine
----1
LXXX Thou the same, and we shall be whole.
5. Ver. 4. O Lord God of virtues, how long wilt Thou be angry with the prayer of Thy servant ? Now Thy servant. Thou wast angry at the prayer of Thy enemy, wilt Thou still be angry with the prayer of Thy servant ? Thou hast converted us, we know Thee, and wilt Thou still be angry with the prayer of Thy servant ? Thou wilt evidently be angry, in fact, as a father correcting, not as a judge con demning. In such manner evidently Thou wilt be angry,
Ecclus. because it hath been written, My son, drawing near unto
2'
the service of God, stand thou in righteousness and in fear, and prepare thy soul for temptation. Think not that now the wrath of God hath passed away, because thou hast been
1 so Oxf. converted. The wrath of God' hath passed away from thee,
only so that it condemn not for everlasting. But He Heb. l2,scourgeth, He spareth not: because He scourgeth every
ge^',it,but
6'
son whom He receiveth. If thou refusest to be scourged, why dost thou desire to be received? He scourgeth every son whom He recciveth. He scourgeth every one, Who did not spare even His only Son. But nevertheless, How long wilt Thou be angry with the prayer of Thy servant ? No longer Thine enemy : but, Thou wilt be angry with the
prayer of Thy servant, how long ?
6. Ver. 5. There followeth : Thou wilt feed us with the
bread of tears, and wilt give us to drink with tears in
lCoT. \o,measure. What is, in measure ? Hear the Apostle; Faithful 13, is God, Who doth not suffer you to be tempted above that ye
are able to bear. The measure is, according to your powers: the measure that thou be instructed, not that thou be crushed.
7. Ver. 6. Thou hast set us for a contradiction to our neighbours. Evidently this did come to pass for out of Asaph were chosen they that should go to the Gentiles and
Acts 17, preach Christ, and should have said to them, " Who
this proclaimer of new demons*? " Thou hast set us for a
strange contradiction to our neighbours. For they were preaching
gods.
n\m Who was the subject of the contradiction. Whom did they preach That after He was dead, Christ rose again. Who would hear this Who would know this It a
y
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Sneers of the enemy. God's vineyard transplanted. 105
new thing. But signs did follow, and to an incredible thing Ver. miracles gave credibility. He was contradicted, but the iZlIL contradictor was conquered, and from being a contradictor
was made a believer. There, however, was a great flame:
there the martyrs fed with the bread of tears, and given to drink in tears, but in measure, not more than they were able to bear; in order that after the measure of tears there should follow a crown of joys. And our enemies hare sneered at us. And where are they that sneered ? For a long while it was said, Who are they that worship the Dead One, that adore the Crucified ? For a long while so it was said. Where is the nose of them that sneered ? Now do not they that censure flee into caves, that they may not be seen ? And our enemies have sneered at us.
8. But ye see what followeth : (ver. 7. ) O Lord God of virtues convert us, and shew Thy face, and we shall be whole. (Ver. 8. ) A vineyard out of Egypt Thou hast brought over,
Thou hast cast out the nations, and hast planted her. It was done, we know. How many nations were cast out ? Amorites, Cethites, Jebusites, Gergesites, and Evites: after whose expulsion and overthrow, there was led in the people delivered out of Egypt, into the land of promise. Whence the vineyard was cast out, and where she was planted, we have heard. Let us see what next was done, how she be lieved, how much she grew, what ground she covered. A vineyard out of Egypt Thou hast brought over, Thou hast cast out the nations, and hast planted her.
9. Ver. 9. A way Thou hast made in the sight of her, and hast planted the roots of her, and she hath filled the land. Would she have filled the land, unless a way had been made in the sight of her ? I What was the way which was made in
am, He saith, the Way, the Truth, andJohaU, the Life. With reason she hath filled the land. That hath -
now been said of this vineyard, which hath been accom
plished at the last. But in the mean time what? (Ver. 10. )
She hath covered the mountains with her shadow, and with
her branch the cedars of God. (Ver. 11. ) Tliou hast stretched
out Iier boughs even unto the sea, and even unto the river
her shoots. This requireth the office of an expositor, that
of a reader and praiser1 doth not suffice: aid me with'oneMs.
the sight of her?
106 Jewish and Christian Church, one vineyard.
Psalm attention ; for the mention of this vineyard in this Psalm is LXXX. wont to overcioud witil darkness the inattentive. For the greatness of this vineyard hath been already explained by
us: and whence she arose, and whence she became great, hath been said before. A way Thou hast made in the sight of her, and Thou hast planted her roots, and she hath filted the earth: hath been said in reference to her perfection. But nevertheless the first Jewish nation w as this vine. But the Jewish nation reigned as far as the sea and as far as the
Numb, river. As far as the sea; it appeareth in Scripture that the
34' 6'
Ps. 72,8. not from sea even unto sea, and from the river even unto the ends of the round world ; this is the future perfection of the vineyard, concerning which in tins place he hath foretold, A way Thou hast made in the sight of her, and Thou hast planted her roots, and she hath filted the earth. When, I
say, he had foretold to thee the perfection, he returneth to the beginning, out of which the perfection was made. Of the beginning wilt thou hear? Even unto the sea, and even
Ps. 72,8. unto the river. Of the end wilt thou hear? He shall have dominion from sea even unto sea, and from the river even unto the ends of the round world: that she hath filted the earth. Let us look then to the testimony of Asaph, as to what was done to the first vineyard, and what must be expected for the second vineyard, nay to the same vineyard.
John
Acts
For she the self-same: for she not another. Thence Christ, the " Salvation out of the Jews," thence the Apostles, thence the first believers, and they that laid the prices of their goods before the feet of the Apostles, thence all these things. And any of the branches were broken off, because
sea was in the vicinity thereof. And as far as the river Jordan. For on the other side of Jordan some part of the Jews was established, but within Jordan was the whole nation. Therefore, even unto the sea and even unto the river, is the kingdom of the Jews, the kingdom of Israel : but
Rom. of unbelief they were broken But thou, people of the 11, 20. GenMes^ stand fast in faith: be not high-minded, but fear. For God hath not spared the natural branches, neither
will He spare thee. But thou art highminded, thou dost not bear the root, but the root thee. What then, the vineyard before the sight whereof way was made, that she should
a
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Mountains in her shadow. What cavsed God's Judgments. 107
fill the earth, at first was where ? Her shadow covered the Ver. mountains. Who are the mountains ? The Prophets. Why
did her shadow cover them ? Because
the things which were foretold as to come. Thou hearest from the Prophets, Keep the Sabbath-day, on the eighth day circumcise a child, offer sacrifice of ram, of calf, of he-goat. Be not troubled, her shadow doth cover the mountains of God; there will come after the shadow a manifestation. And her shrubs the cedars of God, that is, she hath covered the cedars of God; very lofty, but of God. For the cedars are types of the proud, that must needs be overthrown. The cedars of Lebanon, the heights of the world, this vineyard did cover in growing, and the mountains of God, all the holy Prophets and Patriarchs.
10. But how far hast Thou stretched out her boughs?
(Ver. 11. ) Even unto the sea and unto the river her shoots.
Then what? Wherefore hast Thou thrown down her enclosure ? Now ye see the overthrow of that nation of
the Jews : already out of another Psalm ye have heard,
with axe and hammer 1 they hare thrown her down. When Ps. 74,6. could this have been done, except her enclosure had been ^0? ' thrown down. What is her enclosure ?
hath willed to be understood, in that which he had said, for
l Cor. l, himself something. He hath added also, for the glory of Thy Name, O Lord, deliver us: in order that he who
And
due and condign punishments ? But merciful be Thou to our sins, for Thy Name's sake. Thus then Thou dost
deliver us, that is, dost rescue us from evil things, while
Thou dost both aid us to do justice, and art merciful to our P>> 143, sins, without which in this life we are not. For in Thy . in_sight shall no man living be justified. But sin iniquity*.
juttice. And Thou shall have marked iniquities, who shall stand
n
3,1.
we have become exceeding poor.
to which a healer is necessary.
to be aided, he is neither ungrateful to grace, nor doth he take away free-will. For he that is aided, doth also of
glorieth, not in himself, but in the Lord may glory. merciful be Thou, he saith, to our sins for Thy Name's sake: not for our sake. For what else do our sins deserve, but
For it is that very sickness, But while he would have us
13. Ver. 10. But that which he addeth, lest at any lime P*. 130, tliey should say among the Gentiles, Where their God? must be taken as rather for the Gentiles themselves. For
to bad end they come that have despaired of the true God, thinking that either He not, or doth not help His own, and not merciful to them. But this which followeth, and that there may be known among the nations before our eyes the vengeance of the blood of Thy servants which hath been shed: either to be understood as of the time, when they believe in the true God that used to persecute His inheritance because even that vengeance, whereby slain the fierce iniquity of them by the sword of the Word
Ps. 46,4. of God, concerning which hath been said, Gird Thou Tlty sword: or when obstinate enemies at the last are punished. For the corporal ills which they suffer in this world, they may have in common with good men. There also another kind of vengeance that wherein the Church's en largement and fruitfulness in this world after so great
wherein they supposed she would utterly perish, the sinner and unbeliever and enemy seeth, and
persecutions,
;
;
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In what sense Samts desire vengeance. 95
angry ; with his teeth he shall gnash, and shall pine away. Ver. For who would dare to deny that even this is a most heavy pH1(j12 punishment? But I know not whether that which he saith,)o. before our eyes, is taken with sufficient elegance, if by this
sort of punishment we understand that which is done in the inmost recesses of the heart, and doth torment even those who blandly smile at us, while by us there cannot be seen what they suffer in the inner man. But the fact, that whether in them believing their iniquity is slain, or whether the last puuishment is rendered to them persevering in their naughtiness, without difficulty of doubtfulness is understood in the saying, that there may be known before our eyes vengeance among the nations.
14. And this indeed, as we have said, is a prophecy, not
a wish : but for the sake of that which hath been written of
in the Apocalypse, under the Altar of God the Martyrs Rev. c, crying unto God, and saying, How long, O Lord, dost Thou ij^,^ not avenge1 our blood, we must not omit to notice how itanrf ought to be taken; lest the saints should be thought to
desire vengeance for the sake of gratifying hatred, which
is a thing very far from their perfect state: and yet it is written, A just man shall exult when he shall have seen Ps. 68,9. vengeance on the ungodly ; his hands he shall wash in the
blood of a sinner. And the Apostle saith, Avenging nofRom. yourselves, my beloved, but give ye place to wrath: for tt^uu
is written, To Me vengeance, and
Lord. So that not even he doth command that they should wish not to be avenged, but that not avenging themselves they should give place to the anger of God, Who hath said,
32, 3S-
I will requite. And the Lord in
the Gospel hath set before us the widow for an example, Lukel8,
To Me vengeance, and
who longing to be avenged, did intercede with the unjust3, judge, who at length heard her, not as being guided by justice, but overcome with weariness : but this the Lord
bath set before us, to shew that much more the just God
will speedily make the judgment of His elect, who cry
unto Him day and night. Thence is also that cry of
the Martyrs under the altar of God, that they may beBev. 6,9. avenged in the judgment of God. Where then is the, Love Mat. 6,
your enemies, do good unto them that hate you, and pray 44,
I will requite, saith the
96 Saints rejoice in Justice, not in Revenge.
Psalm for them that persecute you ? Where is also the, Not
1
3, 9. ^i0n}'7
rendering evil for evil, nor cursing for cursing: and, unto no man rendering evilfor evil ? For if evil for evil must not be rendered to any one, not only an evil deed must not be rendered for an evil deed, but not even an evil wish must be rendered for an evil deed or wish. But he doth render an evil wish, who, even though he doth not himself take venge ance, doth yet look forward and desire that God shall punish his enemy. Wherefore inasmuch as both a just man and an evil man would have vengeance taken by the Lord upon their enemies, whence should they be distinguished, except that a just man would rather have his enemy corrected than punished ; and when he seeth vengeance taken upon him by the Lord, he is not delighted with his punishment, because he doth not hate him ; but with the Divine justice, because he loveth God ? Lastly, if in this world vengeance is taken upon him, he doth even rejoice either for him, if he is amended; or at least for others, that they fear to imitate him. Himself also is made better, not by feasting his hatred on his punishment, but by correcting his strayings. And thus of good-will it is, not of ill-will, that the just man doth rejoice, when he seeth vengeance and washeth his hands, that is, maketh his works more clean, in the blood, that in the destruction of the sinner, deriving from thence not joy at another's ill, but an instance of divine admouition. But in the world to come at the last judgment of God he hath vengeance taken for him, the same thing pleasing to him as to God that should not be well with evil men, that even the ungodly should not reap the recompenses of the godly which very unjust thing, and foreign to the rule of truth which the just man loveth. For when the Lord was exhort ing us to love enemies, He set before us the example of our
Matt. Father, Who in Heaven, Who maketh His sun to rise
*6-
upon good men and evil men, and raineth upon just men and unjust men doth He yet therefore not chasten even by temporal correction, or not condemn at the last the obstinately hardened Let therefore an enemy be so loved as that the Lord's justice whereby he punished displease us not, and let the justice whereby he punished so please us, as that the joy not at his evil but at the good Judge. But
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Vengeance foretold in form of imprecation. 97
malevolent soul is sorrowful, if bis enemy by being corrected ver, shall have escaped punishment : and when he secth him ---- punished, he is so glad that he is avenged, that he is not delighted with the justice of God, Whom he loveth not,
but with the misery of that man whom he hateth : and when
he leaveth judgment to God, he hopeth that God will hurt
more than he could hurt : and when he giveth food to his hungering enemy, and drink to him thirsty, he hath an evil- minded sense of that which is written, For thus doing thoWRam. shalt heap coals offire upon his head. For he trieth to 12' 20- aggravate the case the more, and to stir up against him the indignation of God, which he supposeth to be signified by
the coals of fire ; uot perceiving that this fire is the burning sorrow of repentance, until such time as the head uplifted
by pride is depressed unto healthful humility by the kind nesses shewn by an enemy, and by the good of the latter the
evil of the former is overcome. Whence the Apostle hath guardedly added, Be not overcome of evil, but with good Rom. overcome evil. But how can he with good overcome evil,12'21- that on the surface is good, in the depth of heart evil ; that
in work doth spare, and in heart doth rage ; in hand gentle, in will cruel ? In such sort then under the appearance of one asking in this Psalm, future vengeance on the ungodly is prophesied of, as that we are to understand that holy men of God have loved their enemies, and have wished no one any thing but good, which is godliness in this world, ever lasting life in that to come ; but in the punishments of evil men, they have taken pleasure not in the ills of them, but in God's good judgments; and wheresoever in the holy Scrip- lures we read of their hatreds against men, they were the hatreds of vices, which every man must needs hate in himself, if he loveth himself.
15. Ver. 12. But now in that which followeth, Let there come in before Thy sight, or, as some copies have In Thy eight, the groans of the fettered: not easily doth any one discover that the Saints were thrown into fetters by per secutors and this doth happen amid so great and manifold a variety of punishments, so rarely doth happen, that must not be believed that the prophet had chosen to allude to this especially in this verse. But, in fact, the fetters are
VOL. IV. u
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98 Who are the 'fettered? and ' those put to death?
Psalm the infirmity and the corruptibleness of the body, which do -x"x' weigh down the soul. For by means of the frailty thereof, as a kind of material for certain pains and troubles, the persecutor might constrain her unto ungodliness. From
Phil. 1, these fetters the Apostle was longing to be unbound, and to
23'
be with Christ ; but to abide in the flesh was necessary for
their sakes unto whom he was ministering the Gospel. 1 Cor. Until then this corruptible put on incomiption, and this ,6i 46. mortai put on immortality, like as it were with fetters, the Mat. 26, weak flesh doth let the willing spirit. These fetters then
2Cor. 6,no^ any do feel, but they that in themselves do groan being
4,
burthened, desiring to be clothed upon with the tabernacle which is from Heaven ; because both death is a terror, and mortal life is sorrow. In behalf of these men groaning the Prophet doth redouble his groaning, that their groaning may come in in the sight of the Lord. They also may be under stood to be fettered, who are enchained with the precepts of wisdom, the which being patiently supported are turned into
Ecclus. ornaments : whence it hath been written, " Put thy feet into
6' 26'
her fetters. " According to the greatness, he saith, of Thy arm, receive Thou unto adoption the sons of them that are 'mor/ifi- put to death1: or, as is read in some copies, Possess Thou
sons by the death ofthe punished''. Wherein the Scripture seemeth to me to have sufficiently shewn, what hath been the groan of the fettered, who for the name of Christ endured most grievous persecutions, which in this Psalm are most clearly prophesied. For being beset with divers sufferings, they used to pray for the Church, that their blood might not be without fruit to posterity ; in order that the Lord's harvest might more abundantly flourish by the very means whereby enemies thought that she would perish. For sons of them that were put to death he hath called them who were not only not terrified by the sufferings of those that went before, but in Him for Whose name they knew them to have suffered, being inflamed with their glory which did inspire them to the like, in most ample hosts they believed. Therefore he hath said, According to the greatness of Thine arm. For so great a wonder followed in the case of Christian
? PimUornm, but Mss. ap. Ben. and Oxf. mortijicaforum.
Inward sevenfold punishment of the wicked. 99 peoples, as they, who thought they would prevail aught by Ver.
------
to come. But in the number seven, that is, in sevenfold retribution, he would have the completeness of the punish ment to be perceived, for with this number fulness is wont
to be signified. Whence also there is this saying for the good, He shall receive in this world seven times as much" ;M*rl which hath been
persecuting her, no wise believed would follow.
16. Ver. 13. Render, he saith, to our neighbours seven
times so much into their bosoms. Not any evil things he is wishing, but things just he is foretelling and prophesying as
for all. As if having nothing, and 10 30. put 2 Cot. 6,
possessing all things. Of neighbours he is speaking, because 10- amongst them dwelleth the Church even unto the day of severing : for not now is made the corporal separation. Into their bosoms, he saith, as being now in secret, so that the vengeance which is now being executed in secret in this life, hereafter may be known among the nations before our eyes. For when a man is given over to a reprobate mind,
in his inward bosom he is receiving what he deserveth of future punishments. Their reproach wherewith they have reproached Thee, O Lord. This do Thou render to them sevenfold into their bosoms, that is, in return for this reproach, most fully do Thou rebuke them in their secret
For in this they have reproached Thy Name, thinking to efface Thee from the earth in Thy servants.
1 7. Ver. 14. But we Thy people, must be taken generally of
all the race of godly and true Christians. We, then, whom they thought they had power to destroy, Thy people, and the
sheep of Thy flock: in order that he that glorieth may glory in
the Lord, will confess to Thee for an age. But some copies 1 Cor. 1, have will confess to Thee for everlasting. Out of Greek ambiguity this diversity hath arisen. For that which the
Greek hath elj tov aiwva, may be interpreted both by for everlasting, and for an age: but according to the context
we must understand which the better interpretation. The
sense then of this passage seemeth to me to shew, that we
ought to say for an age, that is, even unto the end of time.
But the following verse after the manner of the Scriptures,
On Matt. 19, 29. there a var. E. V. hundredfold. ' reading manifold, 'but not sevenfold. '
H
places.
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100 Repetition for emphasis. Confession of Praise.
Psalm and especially of the Psalms, is a repetition of the former l"I^-with the order changed, putting that before which in the former case was after, and that after which in the fprmer case was before. For whereas in the former case there had
been said, we will confess to Thee, instead of the same herein hath been said, we will proclaim Thy praise. And so whereas in the former case there had been said, for an age, instead of the same herein hath been said, for generation and generation. For this repetition of generation doth signify perpetuity: or, as some understand because there are two generations, an old and new. But in this age both take place. For he that shall not have been born again of water and the Spirit, shall not enter into the kingdom of heaven. Secondly, because in this age the praise of God
John proclaimed for in the aure to come, when we shall see Him as He is, henceforth there will be no one unto whom may be proclaimed. We, then, Thy people, and the sheep of Thy
John
Eccles.
flock, whom they thought they could consume by persecution, will confess to Thee for an age, that is, while there abideth even unto the end Thy Church, which they endeavoured to efface; unto generation and generation will proclaim Thy praise; which praise, since they would have silenced, they endeavoured to make an end of us. But in many places of holy Scriptures we have already made known to you that confession also put for praise as in this passage is,
These words ye shall say in confession, That the works of the ' Lord are very good. ' And especially that which the Saviour Himself saith, Who had not any sin at all, which by repent-
Mat. 11,ance to confess: confess to. Thee, Father, Lord of heaven 6- and earth, that Thou hast hid these things from the wise and prudent, and hast revealed them to babes. have said this, in order that may be more clearly perceived how in the expression, We will proclaim Thy praise, the same hath been repeated as had been said higher up, We will confess to
Thee.
is it I
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PSALM LXXX. EXPOSITION.
A Sermon delivered to the people. See ? . 10.
101
LAr. LXXIX.
1. There are not very many things in this Psalm, wherein our discourse hath difficulty, or wherein the attention of the hearers hath any obstacle to prevent their understanding. Furthermore, with the aid of the Lord, having affectionate desire to hear and see what things have been prophesied and foretold, as those educated in the school of Christ, we ought to hasten over the things which are evident: so that if perchance things obscure demand the office of an inter preter, those things which are evident ought to require of me the office of a reader. The song here is of the Advent of the Lord and our Saviour Jesus Christ, and of His vineyard. But the singer of the song is that Asaph, as far as doth
appear, enlightened and converted, by whose name ye know
the synagogue to be signified. Lastly, the title of the Psalm
is; For the end in behalf of them that shall be changed : Rom. io, that is, for the better. For Christ, the end of the Law, hath 4l come on purpose that He should change men for the better.
And he addeth, a testimony to Asaph himself. A good testi
mony of truth. Lastly, this testimony doth confess both Christ and the vineyard ; that is, Head and Body, King and people, Shepherd and flock, and the entire mystery of all Scriptures, Christ and the Church. But the title of the Psalm doth conclude with, for the Assyrians. The Assyrians Ps, 78, are interpreted, men guiding. Therefore it is no longer a9, generation which hath not guided the heart thereof, but now
a generation guiding. Therefore hear we what he saith in
this testimony.
2. Ver. 1. Thou that feedest Israel, hearken. What
Thou that feedest Israel, hearken, Thou that conductest Joseph like sheep? He being invoked to come, He being expected until He come, He being yearned for until
is
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102 The spiritual Joseph. Man made God's Throne.
Psalm He come. Therefore may He find 'men guiding:' Thou lxxx. contfucigg^ he saith, Joseph like sheep : Joseph himself like sheep. Joseph himself are the sheep, and Joseph himself is a sheep. Observe Joseph ; for although even the
interpretation of his name doth aid us much, for it signifieth
increase ; and He came indeed in order that the grain given "morti-to death1 might arise manifold; that that the people of
God might be increased nevertheless according to that John 12, which ye know already happened to Joseph, let come into Gen. 37, yo>>r niind how he was sold by his brethren, let come into
41 your m'm& how having been dishonoured by his own, among 40. aliens he was exalted and ye will perceive in Whose flock we ought to be, with them who now do guide their heart, in
Mat. 2l, order that the stone rejected by the builders may become for ii8 the Head of the corner, holding two walls coming from
mm''
22'
? see
different quarters, but in the corner at one. Thou that sittest upon the Cherubin. Cherubin the seat of the glory of God, and interpreted the fulness of knowledge. There God sitteth in the fulness of knowledge. Though we under stand the Cherubin to be the exalted powers and virtues of
the heavens: yet, thou wilt, thou wilt be Cherubin*. For Cherubin the seat of God, hear what saith the Scripture
c,irius,
H(,m. l. jife soui 0j- a jusi maa fne seat of wisdom.
How, thou
sayest, shall be the fulness of knowledge Who shall Rom. 13, fuini thisp Thou hast the means of fulfilling it: The Jul- 10. ness the Law love. Do not run after many things, and
strain thyself. The amplitude of the branches doth terrify thee: by the root hold, and of the greatness of the tree think not. Be there in thee love, and the fulness of knowledge must needs follow. For what doth he not know that knoweth
John love Inasmuch as hath been said, God is love.
3. Ver. 2. Thou that sitlest upon the Cherubin, appear.
For we went astray because Thou didst not appear.
Ephraim and Benjamin and Manasse. Appear, say, before the nation of the Jews, before the people of Israel. For there Ephraim, there Manasses, there Benjamin. But to the interpretation let us look Ephraim fruit-bearing, Benjamin son of right band, Manasses one forgetful. Appear
Thou then before one made fruitful, before son of the right hand: appear Thou before one forgetful, in order that he may
Before
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Power of Christ through seeming weakness. 103
be no longer forgetful, but Thou mayest come into his mind Ver. that hast delivered him. For if the Gentiles shall be remem --- bered, and if there shall be converted to the Lord all the ! ? i? ? 22 '
27. ends of the earth : hath not the very people that cometh of
Abraham had its own wall, which rejoiceth in the corner, seeing
that it hath been written, A remnant shall be saved ? Stir Rom. 9,
Thou up Thy power. For weak Thou wast when it was being27' said, IfSon of God He is, let Him come down from the Cross. Mat. 27, Thou wast seeming to have no power: the persecutor had40'
pow er over Thee : and Thou didst shew this aforetime, for
Jacob too himself prevailed in wrestling, a man with an Gen. 32, angel. Would he at any time, except the angel had been26' willing? And man prevailed, and the angel was conquered:
and victorious man holdeth the angel, and saith,
let thee go, except thou shall have blessed me. A great
sacrament ! He both standeth conquered, and blesseth the conqueror. Conquered, because he willed it; in flesh weak,
in majesty strong. And he blessed him ; Thou sfialt be lb. 28. called, he saith, Israel. Nevertheless also he touched the hollow of the thigh, and it shrank, and the same one man he
made both blessed and halt. Thou seest that the people of
the Jews have halted: see therein also the family of the Apostles. Stir up, therefore, Thy power. How long dost Thou seem weak? Having been crucified of weakness, 2 Cor. rise Thou in power : Stir up Thy power, and come Thou, 13 ' 4 ' to save us.
4. Ver. 8. O God, convert us. For averse we have been from Thee, and except Thou convert us, we shall not be converted. And illumine Thy face, and we shall be saved. Hath He any wise a darkened face ? He hath not a darkened face, but He placed before it a cloud of flesh, and
as it were a veil of weakness ; and when He hung on the
tree, He was not thought the Same as He was after to be acknowledged when He was sitting in Heaven. For thus it
hath come to pass. Christ present on the earth, and doing miracles, Asaph knew not ; but when He had died, after that
He rose again, and ascended into Heaven, he knew Him.
He was pricked to the heart, and he may have spoken' also" Oxf. of Him this testimony which now we acknowledge in this ^*J'e,he Psalm ; Illumine Thou Thy face, and we shall be whole.
/will not
104 Prayer, under the chastisement of sons.
Psalm Thou didst cover Thy face, and we were sick : illumine
----1
LXXX Thou the same, and we shall be whole.
5. Ver. 4. O Lord God of virtues, how long wilt Thou be angry with the prayer of Thy servant ? Now Thy servant. Thou wast angry at the prayer of Thy enemy, wilt Thou still be angry with the prayer of Thy servant ? Thou hast converted us, we know Thee, and wilt Thou still be angry with the prayer of Thy servant ? Thou wilt evidently be angry, in fact, as a father correcting, not as a judge con demning. In such manner evidently Thou wilt be angry,
Ecclus. because it hath been written, My son, drawing near unto
2'
the service of God, stand thou in righteousness and in fear, and prepare thy soul for temptation. Think not that now the wrath of God hath passed away, because thou hast been
1 so Oxf. converted. The wrath of God' hath passed away from thee,
only so that it condemn not for everlasting. But He Heb. l2,scourgeth, He spareth not: because He scourgeth every
ge^',it,but
6'
son whom He receiveth. If thou refusest to be scourged, why dost thou desire to be received? He scourgeth every son whom He recciveth. He scourgeth every one, Who did not spare even His only Son. But nevertheless, How long wilt Thou be angry with the prayer of Thy servant ? No longer Thine enemy : but, Thou wilt be angry with the
prayer of Thy servant, how long ?
6. Ver. 5. There followeth : Thou wilt feed us with the
bread of tears, and wilt give us to drink with tears in
lCoT. \o,measure. What is, in measure ? Hear the Apostle; Faithful 13, is God, Who doth not suffer you to be tempted above that ye
are able to bear. The measure is, according to your powers: the measure that thou be instructed, not that thou be crushed.
7. Ver. 6. Thou hast set us for a contradiction to our neighbours. Evidently this did come to pass for out of Asaph were chosen they that should go to the Gentiles and
Acts 17, preach Christ, and should have said to them, " Who
this proclaimer of new demons*? " Thou hast set us for a
strange contradiction to our neighbours. For they were preaching
gods.
n\m Who was the subject of the contradiction. Whom did they preach That after He was dead, Christ rose again. Who would hear this Who would know this It a
y
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Sneers of the enemy. God's vineyard transplanted. 105
new thing. But signs did follow, and to an incredible thing Ver. miracles gave credibility. He was contradicted, but the iZlIL contradictor was conquered, and from being a contradictor
was made a believer. There, however, was a great flame:
there the martyrs fed with the bread of tears, and given to drink in tears, but in measure, not more than they were able to bear; in order that after the measure of tears there should follow a crown of joys. And our enemies hare sneered at us. And where are they that sneered ? For a long while it was said, Who are they that worship the Dead One, that adore the Crucified ? For a long while so it was said. Where is the nose of them that sneered ? Now do not they that censure flee into caves, that they may not be seen ? And our enemies have sneered at us.
8. But ye see what followeth : (ver. 7. ) O Lord God of virtues convert us, and shew Thy face, and we shall be whole. (Ver. 8. ) A vineyard out of Egypt Thou hast brought over,
Thou hast cast out the nations, and hast planted her. It was done, we know. How many nations were cast out ? Amorites, Cethites, Jebusites, Gergesites, and Evites: after whose expulsion and overthrow, there was led in the people delivered out of Egypt, into the land of promise. Whence the vineyard was cast out, and where she was planted, we have heard. Let us see what next was done, how she be lieved, how much she grew, what ground she covered. A vineyard out of Egypt Thou hast brought over, Thou hast cast out the nations, and hast planted her.
9. Ver. 9. A way Thou hast made in the sight of her, and hast planted the roots of her, and she hath filled the land. Would she have filled the land, unless a way had been made in the sight of her ? I What was the way which was made in
am, He saith, the Way, the Truth, andJohaU, the Life. With reason she hath filled the land. That hath -
now been said of this vineyard, which hath been accom
plished at the last. But in the mean time what? (Ver. 10. )
She hath covered the mountains with her shadow, and with
her branch the cedars of God. (Ver. 11. ) Tliou hast stretched
out Iier boughs even unto the sea, and even unto the river
her shoots. This requireth the office of an expositor, that
of a reader and praiser1 doth not suffice: aid me with'oneMs.
the sight of her?
106 Jewish and Christian Church, one vineyard.
Psalm attention ; for the mention of this vineyard in this Psalm is LXXX. wont to overcioud witil darkness the inattentive. For the greatness of this vineyard hath been already explained by
us: and whence she arose, and whence she became great, hath been said before. A way Thou hast made in the sight of her, and Thou hast planted her roots, and she hath filted the earth: hath been said in reference to her perfection. But nevertheless the first Jewish nation w as this vine. But the Jewish nation reigned as far as the sea and as far as the
Numb, river. As far as the sea; it appeareth in Scripture that the
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Ps. 72,8. not from sea even unto sea, and from the river even unto the ends of the round world ; this is the future perfection of the vineyard, concerning which in tins place he hath foretold, A way Thou hast made in the sight of her, and Thou hast planted her roots, and she hath filted the earth. When, I
say, he had foretold to thee the perfection, he returneth to the beginning, out of which the perfection was made. Of the beginning wilt thou hear? Even unto the sea, and even
Ps. 72,8. unto the river. Of the end wilt thou hear? He shall have dominion from sea even unto sea, and from the river even unto the ends of the round world: that she hath filted the earth. Let us look then to the testimony of Asaph, as to what was done to the first vineyard, and what must be expected for the second vineyard, nay to the same vineyard.
John
Acts
For she the self-same: for she not another. Thence Christ, the " Salvation out of the Jews," thence the Apostles, thence the first believers, and they that laid the prices of their goods before the feet of the Apostles, thence all these things. And any of the branches were broken off, because
sea was in the vicinity thereof. And as far as the river Jordan. For on the other side of Jordan some part of the Jews was established, but within Jordan was the whole nation. Therefore, even unto the sea and even unto the river, is the kingdom of the Jews, the kingdom of Israel : but
Rom. of unbelief they were broken But thou, people of the 11, 20. GenMes^ stand fast in faith: be not high-minded, but fear. For God hath not spared the natural branches, neither
will He spare thee. But thou art highminded, thou dost not bear the root, but the root thee. What then, the vineyard before the sight whereof way was made, that she should
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Mountains in her shadow. What cavsed God's Judgments. 107
fill the earth, at first was where ? Her shadow covered the Ver. mountains. Who are the mountains ? The Prophets. Why
did her shadow cover them ? Because
the things which were foretold as to come. Thou hearest from the Prophets, Keep the Sabbath-day, on the eighth day circumcise a child, offer sacrifice of ram, of calf, of he-goat. Be not troubled, her shadow doth cover the mountains of God; there will come after the shadow a manifestation. And her shrubs the cedars of God, that is, she hath covered the cedars of God; very lofty, but of God. For the cedars are types of the proud, that must needs be overthrown. The cedars of Lebanon, the heights of the world, this vineyard did cover in growing, and the mountains of God, all the holy Prophets and Patriarchs.
10. But how far hast Thou stretched out her boughs?
(Ver. 11. ) Even unto the sea and unto the river her shoots.
Then what? Wherefore hast Thou thrown down her enclosure ? Now ye see the overthrow of that nation of
the Jews : already out of another Psalm ye have heard,
with axe and hammer 1 they hare thrown her down. When Ps. 74,6. could this have been done, except her enclosure had been ^0? ' thrown down. What is her enclosure ?
