Expositions on the Psalms
Digital Psalms version 2007
(public domain)
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2
St. Aurelius Augustin on the Psalms
Compiled
from the public domain on the Internet with great thanks to the
work
of Harry Plantinga and the board of the Christian Classics Ethereal
Library,
an incredible useful digital library residing at
http://www.ccel.org/fathers2/NPNF1-08/TOC.htm
Also
New Advent at: http://www.newadvent.org/fathers/1801.htm
which
also has full text of many of the church fathers.
Augustine’s
commentary on Psalms has also been recently been published in
a
series of 3 volumes available at www.Amazon.com from New City Press,
2000-4
under the title Expositions of the Psalms (vols. 1-3) ed. by John
Rotelle,
Maria Boulding and Michael Fiedrowicz (ca. $16 paperback). It is
also
available in the Nicene and Post-Nicene Fathers classic series of the
Church
Fathers.
published
by Eerdmans. The Greek font used is Greekth.ttf freely available
at:
http://faculty.gordon.edu/hu/bi/ted_hildebrandt/index.cfm
This
electronic version was compiled from online sources in January 2007
by
Ted Hildebrandt. – Enjoy.
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Table of
Contents: Augustine Psalms:
1,
2, 3, 4, 5, 6, 7, 8, 9, 10,
11,
12, 13, 14, 15, 16, 17, 18, 19, 20,
21,
22, 23, 24, 25, 26, 27, 28, 29, 30,
31,
32, 33, 34, 35, 36, 37, 38, 39, 40,
41,
42, 43, 44, 45, 46, 47, 48, 49, 50,
51,
52, 53, 54, 55, 56, 57, 58, 59, 60,
61,
62, 63, 64, 65, 66, 67, 68, 69, 70,
71,
72, 73, 74, 75, 76, 77, 78, 79, 80,
81,
82, 83, 84, 85, 86, 87, 88, 89, 90,
91,
92, 93, 94, 95, 96, 97, 98, 99, 100,
101,
102, 103, 104, 105, 106, 107, 108, 109, 110,
111,
112, 113, 114, 115, 116, 117, 118, 119, 120,
121,
122, 123, 124, 125, 126, 127, 128, 129, 130,
131,
132, 133, 134, 135, 136, 137, 138, 139, 140,
141,
142, 143, 144, 145, 146, 147, 148, 149, 150.
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Psalm 1
4
Exposition
on Psalm 1
1.
"Blessed is the man that has not gone away in the counsel of the
ungodly" (ver.
1).
This is to be understood of our Lord Jesus Christ, the Lord
the
man that has not gone away in the counsel of the ungodly," as "the
man of
earth
did," 1 Corinthians 15:47 who consented to his wife deceived by the
serpent,
to
the transgressing the commandment of God. "Nor stood in the way of
sinners."
For
He came indeed in the way of sinners, by being born as sinners are; but He
"stood"
not therein, for that the enticements of the world held Him not. "And has
not
sat in the seat of pestilence." He willed not an earthly kingdom, with
pride,
which
is well taken for "the seat of pestilence;" for that there is hardly
any one
who
is free from the love of rule, and craves not human glory. For a
"pestilence" is
disease
widely spread, and involving all or nearly all. Yet "the seat of
pestilence"
may
be more appropriately understood of hurtful doctrine; "whose word spreads
as
a
canker." 2 Timothy 2:17 The order too of the words must be considered:
"went
away,
stood, sat." For he "went away," when he drew back from God. He
"stood,"
when
he took pleasure in sin. He "sat," when, confirmed in his pride, he
could not
go
back, unless set free by Him, who neither "has gone away in the counsel of
the
ungodly,
nor stood in the way of sinners, nor sat in the seat of pestilence."
2.
"But his delight is in the law of the Lord, and in His law will he
meditate by day
and
by night (ver. 2). The law is not made for a righteous man," 1 Timothy 1:9
says
the Apostle. But it is one thing to be in the law, another under the law. Whoso
is
in the law, acts according to the law; whoso is under the law, is acted upon
according
to the law: the one therefore is free, the other a slave. Again, the law,
which
is written and imposed upon the servant, is one thing; the law, which is
mentally
discerned by him who needs not its "letter," is another thing.
"He will
meditate
by day and by night," is to be understood either as without ceasing; or
"by
day" in joy, "by night" in tribulations. For it is said,
"Abraham saw my day,
and
was glad:" John 8:5-6 and of tribulation it is said, "my reins also
have
instructed
me, even unto the night."
3.
"And he shall be like a tree planted hard by the running streams of
waters" (ver.
3);
that is either Very "Wisdom," Proverbs viii which vouchsafed to
assume man's
nature
for our salvation; that as man He might be "the tree planted hard by the
running
streams of waters;" for in this sense can that too be taken which is said
in
another
Psalm, "the
it
is said, "He shall baptize you in the Holy Ghost;" Matthew 3:11 and
again, "If
any
man thirst, let him come unto Me, and drink;" John 7:37 and again,
"If you
knew
the gift of God, and who it is that asks water of you, you would have asked
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Psalm 1
5
of
Him, and He would have given you living water, of which whoso drinks shall
never
thirst, but it shall be made in him a well of water springing up into
everlasting
life." Or, "by the running streams of waters" may be by the sins
of the
people,
because first the waters are called "peoples" in the Apocalypse;
Revelation
17:15 and again, by "running stream" is not unreasonably understood
"fall,"
which has relation to sin. That "tree" then, that is, our Lord, from
the
running
streams of water, that is, from the sinful people's drawing them by the way
into
the roots of His discipline, will "bring forth fruit," that is, will
establish
Churches;
"in His season," that is, after He has been glorified by His
Resurrection
and
Ascension into heaven. For then, by the sending of the Holy Ghost to the
Apostles,
and by the confirming of their faith in Him, and their mission to the
world,
He made the Churches to "bring forth fruit." "His leaf also
shall not fall,"
that
is, His Word shall not be in vain. For, "all flesh is grass, and the glory
of man
as
the flower of grass; the grass withers, and the flower falls, but the word of
the
Lord
abides for ever. Isaiah 40:6-8 And whatsoever He does shall prosper" that
is,
whatsoever
that tree shall bear; which all must be taken of fruit and leaves, that is,
deeds
and words.
4.
"The ungodly are not so," they are not so, "but are like the
dust which the wind
casts
forth from the face of the earth" (ver. 4). "The earth" is here
to be taken as
that
steadfastness in God, with a view to which it is said, "The Lord is the
portion
of
mine inheritance, yea, I have a goodly heritage." With a view to this it
is said,
"Wait
on the Lord and keep His ways, and He shall exalt you to inherit the
earth."
With
a view to this it is said, "Blessed are the meek, for they shall inherit
the
earth."
Matthew 5:5 A comparison too is derived hence, for as this visible earth
supports
and contains the outer man, so that earth invisible the inner man. "From
the
face of" which "earth the wind casts forth the ungodly," that
is, pride, in that it
puffs
him up. On his guard against which he, who was inebriated by the richness
of
the house of the Lord, and drunken of the torrent stream of its pleasures,
says,
"Let
not the foot of pride come against me." From this earth pride cast forth
him
who
said, "I will place my seat in the north, and I will be like the Most
High."
Isaiah
14:13-14 From the face of the earth it cast forth him also who, after that he
had
consented and tasted of the forbidden tree that he might be as God, hid himself
from
the Face of God. Genesis 3:8 That his earth has reference to the inner man,
and
that man is cast forth thence by pride, may be particularly seen in that which
is
written,
"Why is earth and ashes proud? Because, in his life, he cast forth his
bowels."
Sirach 10:9 For, whence he has been cast forth, he is not unreasonably
said
to have cast forth himself.
5.
"Therefore the ungodly rise not in the judgment" (ver. 5):
"therefore," namely,
because
"as dust they are cast forth from the face of the earth." And well
did he
say
that this should be taken away from them, which in their pride they court,
namely,
that they may judge; so that this same idea is more clearly expressed in
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Psalm 1
6
the
following sentence, "nor sinners in the counsel of the righteous."
For it is usual
for
what goes before, to be thus repeated more clearly. So that by
"sinners" should
be
understood the "ungodly;" what is before "in the judgment,"
should be here "in
the
counsel of the righteous." Or if indeed the ungodly are one thing, and
sinners
another,
so that although every ungodly man is a sinner, yet every sinner is not
ungodly;
"The ungodly rise not in the judgment," that is, they shall rise
indeed, but
not
that they should be judged, for they are already appointed to most certain
punishment.
But "sinners" do not rise "in counsel of the just," that
is, that they
may
judge, but peradventure that they may be judged; so as of these it were said,
"The
fire shall try every man's work of what sort it is. If any man's work abide, he
shall
receive a reward. If any man's work shall be burned, he shall then suffer loss:
but
he himself shall be saved; yet so as by fire."
6.
"For the Lord knows the way of the righteous" (ver. 6). As it is
said, medicine
knows
health, but knows not disease, and yet disease is recognised by the art of
medicine.
In like manner can it be said that "the Lord knows the way of the
righteous,"
but the way of the ungodly He knows not. Not that the Lord is ignorant
of
anything, and yet He says to sinners, "I never knew you." Matthew
7:23 "But
the
way of the ungodly shall perish;" is the same as if it were said, the way
of the
ungodly
the Lord knows not. But it is expressed more plainly that this should be
not
to be known of the Lord, namely, to "perish;" and this to be known of
the
Lord,
namely, to "abide;" so as that to be should appertain to the
knowledge of
God,
but to His not knowing not to be. For the Lord says, "I Am that I
Am," and,
"I
Am has sent me."
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Psalm 2
7
Exposition
on Psalm 2
1.
"Why do the heathen rage, and the people meditate vain things?" (ver.
1). "The
kings
of the earth have stood up, and the rulers taken counsel together, against the
Lord,
and against His Christ" (ver. 2). It is said, "why?" as if it
were said, in vain.
For
what they wished, namely, Christ's destruction, they accomplished not; for this
is
spoken of our Lord's persecutors, of whom also mention is made in the Acts of
the
Apostles. Acts 4:26
2.
"Let us break their bonds asunder, and cast away their yoke from us"
(ver. 3).
Although
it admits of another acceptation, yet is it more fitly understood as in the
person
of those who are said to "meditate vain things." So that "let us
break their
bonds
asunder, and cast away their yoke from us," may be, let us do our
endeavour,
that the Christian religion do not bind us, nor be imposed upon us.
3.
"He that dwells in the heavens shall laugh them to scorn, and the Lord
shall
have
them in derision" (ver. 4). The sentence is repeated; for "He who
dwells in
the
heavens," is afterwards put, "the Lord;" and for "shall
laugh them to scorn," is
afterwards
put, "shall have them in derision." Nothing of this however must be
taken
in a carnal sort, as if God either laughs with cheek, or derides with nostril;
but
it is to be understood of that power which He gives to His saints, that they
seeing
things to come, namely, that the Name and rule of Christ is to pervade
posterity
and possess all nations, should understand that those men "meditate a
vain
thing." For this power whereby these things are foreknown is God's
"laughter"
and "derision." "He that dwells in the heavens shall laugh them
to
scorn."
If by "heavens" we understand holy souls, by these God, as
foreknowing
what
is to come, will "laugh them to scorn, and have them in derision."
4.
"Then He shall speak unto them in His wrath, and vex them in His sore
displeasure"
(ver. 5). For showing more clearly how He will "speak unto them," he
added,
He will "vex them;" so that "in His wrath," is, "in
His sore displeasure."
But
by the "wrath and sore displeasure" of the Lord God must not be
understood
any
mental perturbation; but the might whereby He most justly avenges, by the
subjection
of all creation to His service. For that is to be observed and
remembered
which is written in the Wisdom of Solomon, "But You, Lord of
power,
judgest with tranquillity, and with great favour orderest us." Wisdom
12:18
The
"wrath" of God then is an emotion which is produced in the soul which
knows
the
law of God, when it sees this same law transgressed by the sinner. For by this
emotion
of righteous souls many things are avenged. Although the "wrath" of
God
can
be well understood of that darkening of the mind, which overtakes those who
transgress
the law of God.
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Psalm 2
8
5.
"Yet am I set by Him as King upon Sion, His holy hill, preaching His
decree"
(ver.
6). This is clearly spoken in the Person of the very Lord our Saviour Christ.
But
if Sion signify, as some interpret, beholding, we must not understand it of
anything
rather than of the Church, where daily is the desire raised of beholding
the
bright glory of God, according to that of the Apostle, "but we with open
face
beholding
the glory of the Lord." 2 Corinthians 3:18 Therefore the meaning of this
is,
Yet I am set by Him as King over His holy Church; which for its eminence and
stability
He calls a mountain. "Yet I am set by Him as King." I, that is, whose
"bands"
they were meditating "to break asunder," and whose "yoke"
to "cast
away."
"Preaching His decree." Who does not see the meaning of this, seeing
it is
daily
practised?
6.
"The Lord has said unto me, You are My Son, today have I begotten
You" (ver.
7).
Although that day may also seem to be prophetically spoken of, on which Jesus
Christ
was born according to the flesh; and in eternity there is nothing past as if it
had
ceased to be, nor future as if it were not yet, but present only, since
whatever
is
eternal, always is; yet as "today" intimates presentiality, a divine
interpretation
is
given to that expression, "Today have I begotten You," whereby the
uncorrupt
and
Catholic faith proclaims the eternal generation of the power and Wisdom of
God,
who is the Only-begotten Son.
7.
"Ask of Me, and I shall give You the nations for Your inheritance"
(ver. 8). This
has
at once a temporal sense with reference to the Manhood which He took on
Himself,
who offered up Himself as a Sacrifice in the stead of all sacrifices, who
also
makes intercession for us; so that the words, "ask of Me," may be
referred to
all
this temporal dispensation, which has been instituted for mankind, namely, that
the
"nations" should be joined to the Name of Christ, and so be redeemed
from
death,
and possessed by God. "I shall give You the nations for Your
inheritance,"
which
so possess them for their salvation, and to bear unto You spiritual fruit.
"And
the uttermost parts of the earth for Your possession." The same repeated,
"The
uttermost parts of the earth," is put for "the nations;" but
more clearly, that
we
might understand all the nations. And "Your possession" stands for
"Your
inheritance."
8.
"You shall rule them with a rod of iron," with inflexible justice,
and "You shall
break
them like a potter's vessel" (ver. 9); that is, "You shall
break" in them
earthly
lusts, and the filthy doings of the old man, and whatsoever has been
derived
and inured from the sinful clay. "And now understand, you kings"
(ver.
10).
"And now;" that is, being now renewed, your covering of clay worn
out, that
is,
the carnal vessels of error which belong to your past life, "now
understand," ye
who
now are "kings;" that is, able now to govern all that is servile and
brutish in
you,
able now too to fight, not as "they who beat the air, but chastening your
bodies,
and bringing them into subjection." 1 Corinthians 9:26-27 "Be
instructed,
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Psalm 2
9
all
you who judge the earth." This again is a repetition; "Be
instructed" is instead
of
"understand;" and "ye who judge the earth" instead of
"ye kings." For He
signifies
the spiritual by "those who judge the earth." For whatsoever we
judge, is
below
us; and whatsoever is below the spiritual man, is with good reason called
"the
earth;" because it is defiled with earthly corruption.
9.
"Serve the Lord with fear;" lest what is said, "You kings and
judges of the
earth,"
turn into pride: "And rejoice with trembling" (ver. 11). Very
excellently is
"rejoice"
added, lest "serve the Lord with fear" should seem to tend to misery.
But
again,
lest this same rejoicing should run on to unrestrained inconsiderateness,
there
is added "with trembling," that it might avail for a warning, and for
the
careful
guarding of holiness. It can also be taken thus, "And now ye kings
understand;"
that is, And now that I am set as King, be ye not sad, kings of the
earth,
as if your excellency were taken from you, but rather "understand and be
instructed."
For it is expedient for you, that you should be under Him, by whom
understanding
and instruction are given you. And this is expedient for you, that
you
lord it not with rashness, but that you "serve the Lord" of all
"with fear," and
"rejoice"
in bliss most sure and most pure, with all caution and carefulness, lest ye
fall
therefrom into pride.
10.
"Lay hold of discipline, lest at any time the Lord be angry, and you
perish
from
the righteous way" (ver. 12). This is the same as, "understand,"
and, "be
instructed."
For to understand and be instructed, this is to lay hold of discipline.
Still
in that it is said, "lay hold of," it is plainly enough intimated
that there is some
protection
and defence against all things which might do hurt unless with so great
carefulness
it be laid hold of. "Lest at any time the Lord be angry," is
expressed
with
a doubt, not as regards the vision of the prophet to whom it is certain, but as
regards
those who are warned; for they, to whom it is not openly revealed, are
wont
to think with doubt of the anger of God. This then they ought to say to
themselves,
let us "lay hold of discipline, lest at any time the Lord be angry, and
we
perish from the righteous way." Now, how "the Lord be angry" is
to be taken,
has
been said above. And "ye perish from the righteous way." This is a
great
punishment,
and dreaded by those who have had any perception of the sweetness
of
righteousness; for he who perishes from the way of righteousness, in much
misery
will wander through the ways of unrighteousness.
11.
"When His anger shall be shortly kindled, blessed are all they who put
their
trust
in Him;" that is, when the vengeance shall come which is prepared for the
ungodly
and for sinners, not only will it not light on those "who put their trust
in"
the
Lord, but it will even avail for the foundation and exaltation of a kingdom for
them.
For he said not, "When His anger shall be shortly kindled," safe
"are all they
who
put their trust in Him," as though they should have this only thereby, to
be
exempt
from punishment; but he said, "blessed;" in which there is the sum
and
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Psalm 2
10
accumulation
of all good things. Now the meaning of "shortly" I suppose to be
this,
that it will be something sudden, while sinners will deem it far off and long
to
come.
Psalm 3 11
Exposition
on Psalm 3
A
psalm of David, when he fled from the face of Absalom his son.
1.
The words, "I slept, and took rest; and rose, for the Lord will take me
up," lead
us
to believe that this Psalm is to be understood as in the Person of Christ; for
they
sound
more applicable to the Passion and Resurrection of our Lord, than to that
history
in which David's flight is described from the face of his rebellious son.
And,
since it is written of Christ's disciples, "The sons of the bridegroom
fast not
as
long as the bridegroom is with them;" Matthew 9:15 it is no wonder if by
his
undutiful
son be here meant that undutiful disciple who betrayed Him. From
whose
face although it may be understood historically that He fled, when on his
departure
He withdrew with the rest to the mountain; yet in a spiritual sense, when
the
Son of God, that is the Power and Wisdom of God, abandoned the mind of
Judas;
when the Devil wholly occupied him; as it is written, "The Devil entered
into
his heart," John 13:27 may it be well understood that Christ fled from his
face;
not that Christ gave place to the Devil, but that on Christ's departure the
Devil
took possession. Which departure, I suppose, is called a flight in this Psalm,
because
of its quickness; which is indicated also by the word of our Lord, saying,
"That
you do, do quickly." John 13:27 So even in common conversation we say of
anything
that does not come to mind, it has fled from me; and of a man of much
learning
we say, nothing flies from him. Wherefore truth fled from the mind of
Judas,
when it ceased to enlighten him. But Absalom, as some interpret, in the
Latin
tongue signifies, Patris pax, a father's peace. And it may seem strange,
whether
in the history of the kings, when Absalom carried on war against his
father;
or in the history of the New Testament, when Judas was the betrayer of our
Lord;
how "father's peace" can be understood. But both in the former place
they
who
read carefully, see that David in that war was at peace with his son, who even
with
sore grief lamented his death, saying, "O Absalom, my son, would God I had
died
for you!" 2 Samuel 18:33 And in the history of the New Testament by that
so
great
and so wonderful forbearance of our Lord; in that He bore so long with him
as
if good, when He was not ignorant of his thoughts; in that He admitted him to
the
Supper in which He committed and delivered to His disciples the figure of His
Body
and Blood; finally, in that He received the kiss of peace at the very time of
His
betrayal; it is easily understood how Christ showed peace to His betrayer,
although
he was laid waste by the intestine war of so abominable a device. And
therefore
is Absalom called "father's peace," because his father had the peace,
which
he had not.
2.
"O Lord, how are they multiplied that trouble me!" (ver. 1). So
multiplied
indeed
were they, that one even from the number of His disciples was not wanting,
who
was added to the number of His persecutors. "Many rise up against me; many
say
unto my soul, There is no salvation for him in his God" (ver. 2). It is
clear that
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Psalm 3
12
if
they had had any idea that He would rise again, assuredly they would not have
slain
Him. To this end are those speeches, "Let Him come down from the cross, if
He
be the Son of God;" and again, "He saved others, Himself He cannot
save."
Matthew
27:42 Therefore, neither would Judas have betrayed Him, if he had not
been
of the number of those who despised Christ, saying, "There is no salvation
for
Him in His God."
3.
"But You, O Lord, art my taker." It is said to God in the nature of
man, for the
taking
of man is, the Word made Flesh. "My glory." Even He calls God his
glory,
whom
the Word of God so took, that God became one with Him. Let the proud
learn,
who unwillingly hear, when it is said to them, "For what have you that
thou
did
not receive? Now if you received it, why do you glory as if you had not
received
it?" 1 Corinthians 4:7 "And the lifter up of my head" (ver. 3).
I think that
this
should be here taken of the human mind, which is not unreasonably called the
head
of the soul; which so inhered in, and in a sort coalesced with, the
supereminent
excellency of the Word taking man, that it was not laid aside by so
great
humiliation of the Passion.
4.
"With my voice have I cried unto the Lord" (ver. 4); that is, not
with the voice
of
the body, which is drawn out with the sound of the reverberation of the air;
but
with
the voice of the heart, which to men speaks not, but with God sounds as a cry.
By
this voice Susanna was heard; and with this voice the Lord Himself
commanded
that prayer should be made in closets, Matthew 6:6 that is, in the
recesses
of the heart noiselessly. Nor would one easily say that prayer is not made
with
this voice, if no sound of words is uttered from the body; since even when in
silence
we pray within the heart, if thoughts interpose alien from the mind of one
praying,
it cannot yet be said, "With my voice have I cried unto the Lord."
Nor is
this
rightly said, save when the soul alone, taking to itself nothing of the flesh,
and
nothing
of the aims of the flesh, in prayer, speaks to God, where He only hears.
But
even this is called a cry by reason of the strength of its intention. "And
He
heard
me out of His holy mountain." We have the Lord Himself called a mountain
by
the Prophet, as it is written, "The stone that was cut out without hands
grew to
the
size of a mountain." Daniel 2:34-35 But this cannot be taken of His
Person,
unless
peradventure He would speak thus, out of myself, as of His holy mountain
He
heard me, when He dwelt in me, that is, in this very mountain. But it is more
plain
and unembarrassed, if we understand that God out of His justice heard. For it
was
just that He should raise again from the dead the Innocent who was slain, and
to
whom evil had been recompensed for good, and that He should render to the
persecutor
a meet reward, who repaid Him evil for good. For we read, "Your
justice
is as the mountains of God."
5.
"I slept, and took rest" (ver. 5). It may be not unsuitably remarked,
that it is
expressly
said, "I," to signify that of His own Will He underwent death,
according
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Psalm 3
13
to
that, "Therefore does My Father love Me, because I lay down My life, that
I
might
take it again. No man takes it from Me; I have power to lay it down, and I
have
power to take it again." John 10:17-18 Therefore, says He, you have not
taken
Me as though against My will, and slain Me; but "I slept, and took rest;
and
rose,
for the Lord will take me up." Scripture contains numberless instances of
sleep
being put for death; as the Apostle says, "I would not have you to be
ignorant,
brethren, concerning them which are asleep." Nor need we make any
question
why it is added, "took rest," seeing that it has already been said,
"I slept."
Repetitions
of this kind are usual in Scripture, as we have pointed out many in the
second
Psalm. But some copies have, "I slept, and was cast into a deep
sleep." And
different
copies express it differently, according to the possible renderings of the
Greek
words, egw de ekokoimhqhn kei upnwse. Unless perhaps sleeping may be
taken
of one dying, but sleep of one dead: so that sleeping may be the transition
into
sleep, as awakening is the transition into wakefulness. Let us not deem these
repetitions
in the sacred writings empty ornaments of speech. "I slept, and took
rest,"
is therefore well understood as "I gave Myself up to My Passion, and death
ensued."
"And I rose, for the Lord will take Me up." This is the more to be
remarked,
how that in one sentence the Psalmist has used a verb of past and future
time.
For he has said, both "I rose," which is the past, and "will
take Me up,"
which
is the future; seeing that assuredly the rising again could not be without that
taking
up. But in prophecy the future is well joined to the past, whereby both are
signified.
Since things which are prophesied of as yet to come in reference to time
are
future; but in reference to the knowledge of those who prophesy they are
already
to be viewed as done. Verbs of the present tense are also mixed in, which
shall
be treated of in their proper place when they occur.
6.
"I will not fear the thousands of people that surround me" (ver. 6).
It is written
in
the Gospels how great a multitude stood around Him as He was suffering, and
on
the cross. "Arise, O Lord, save me, O my God" (ver. 7). It is not
said to God,
"Arise,"
as if asleep or lying down, but it is usual in holy Scripture to attribute to
God
what He does in us; not indeed universally, but where it can be done suitably;
as
when He is said to speak, when by His gift Prophets speak, and Apostles, or
whatsoever
messengers of the truth. Hence that text, "Would you have proof of
Christ,
who speaks in me?" 2 Corinthians 13:3 For he does not say, of Christ, by
whose
enlightening or order I speak; but he attributes at once the speaking itself to
Him,
by whose gift he spoke.
7.
"Since You have smitten all who oppose me without a cause." It is not
to be
pointed
as if it were one sentence, "Arise, O Lord, save me, O my God; since You
have
smitten all who oppose me without a cause." For He did not therefore save
Him,
because He smote His enemies; but rather He being saved, He smote them.
Therefore
it belongs to what follows, so that the sense is this; "Since You have
smitten
all who oppose me without a cause, You have broken the teeth of the
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Psalm 3
14
sinners;"
that is, thereby have You broken the teeth of the sinners, since You have
smitten
all who oppose me. It is forsooth the punishment of the opposers, whereby
their
teeth have been broken, that is, the words of sinners rending with their
cursing
the Son of God, brought to nought, as it were to dust; so that we may
understand
"teeth" thus, as words of cursing. Of which teeth the Apostle speaks,
"If
you bite one another, take heed that you be not consumed one of another."
Galatians
5:15 The teeth of sinners can also be taken as the chiefs of sinners; by
whose
authority each one is cut off from the fellowship of godly livers, and as it
were
incorporated with evil livers. To these teeth are opposed the Church's teeth,
by
whose authority believers are cut off from the error of the Gentiles and
various
opinions,
and are translated into that fellowship which is the body of Christ. With
these
teeth Peter was told to eat the animals when they had been killed, that is, by
killing
in the Gentiles what they were, and changing them into what he was
himself.
Of these teeth too of the Church it is said, "Your teeth are as a flock of
shorn
sheep, coming up from the bath, whereof every one bears twins, and there is
not
one barren among them." These are they who prescribe rightly, and as they
prescribe,
live; who do what is written, "Let your works shine before men, that
they
may bless your Father which is in heaven." Matthew 5:16 For moved by their
authority,
they believe God who speaks and works through these men; and
separated
from the world, to which they were once conformed, they pass over into
the
members of the Church. And rightly therefore are they, through whom such
things
are done, called teeth like to shorn sheep; for they have laid aside the
burdens
of earthly cares, and coming up from the bath, from the washing away of
the
filth of the world by the Sacrament of Baptism, every one bears twins. For they
fulfil
the two commandments, of which it is said, "On these two commandments
hang
all the Law and the Prophets;" Matthew 22:40 loving God with all their
heart,
and with all their soul, and with all their mind, and their neighbour as
themselves.
"There is not one barren among them," for much fruit they render unto
God.
According to this sense then it is to be thus understood, "You have broken
the
teeth of the sinners," that is, You have brought the chiefs of the sinners
to
nought,
by smiting all who oppose Me without a cause. For the chiefs according to
the
Gospel history persecuted Him, while the lower people honoured Him.
8.
"Salvation is of the Lord; and upon Your people be Your blessing"
(ver. 8). In
one
sentence the Psalmist has enjoined men what to believe, and has prayed for
believers.
For when it is said, "Salvation is of the Lord," the words are
addressed
to
men. Nor does it follow, "And upon Your people" be "Your
blessing," in such
wise
as that the whole is spoken to men, but there is a change into prayer
addressed
to God Himself, for the very people to whom it was said, "Salvation is
of
the Lord." What else then does he say but this? Let no man presume on
himself,
seeing
that it is of the Lord to save from the death of sin; for, "Wretched man
that I
am,
who shall deliver me from the body of this death? The grace of God through
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Psalm
3
15
Jesus
Christ our Lord." Romans 7:24-25 But do Thou, O Lord, bless Your people,
who
look for salvation from You.
9.
This Psalm can be taken as in the Person of Christ another way; which is that
whole
Christ should speak. I mean by whole, with His body, of which He is the
Head,
according to the Apostle, who says, "You are the body of Christ, and the
members."
1 Corinthians 12:27 He therefore is the Head of this body; wherefore in
another
place he says, "But doing the truth in love, we may increase in Him in all
things,
who is the Head, Christ, from whom the whole body is joined together and
compacted."
Ephesians 4:15-16 In the Prophet then at once, the Church, and her
Head
(the Church founded amidst the storms of persecution throughout the whole
world,
which we know already to have come to pass), speaks, "O Lord, how are
they
multiplied that trouble me! many rise up against me;" wishing to
exterminate
the
Christian name. "Many say unto my soul, There is no salvation for him in
his
God."
For they would not otherwise hope that they could destroy the Church,
branching
out so very far and wide, unless they believed that God had no care
thereof.
"But You, O Lord, art my taker;" in Christ of course. For into that
flesh
the
Church too has been taken by the Word, "who was made flesh, and dwelt in
us;"
John 1:14 for that "In heavenly places has He made us to sit together with
Him."
Ephesians 2:6 When the Head goes before, the other members will follow;
for,
"Who shall separate us from the love of Christ?" Romans 8:35 Justly then
does
the Church say, "You are my taker. My glory;" for she does not
attribute her
excellency
to herself, seeing that she knows by whose grace and mercy she is what
she
is. "And the lifter up of my head," of Him, namely, who, "the
First-born from
the
dead," Colossians 1:18 ascended up into heaven. "With my voice have I
cried
unto
the Lord, and He heard me out of His holy mountain." This is the prayer of
all
the Saints, the odour of sweetness, which ascends up in the sight of the Lord.
For
now the Church is heard out of this mountain, which is also her head; or, out
of
that justice of God, by which both His elect are set free, and their
persecutors
punished.
Let the people of God also say, "I slept, and took rest; and rose, for the
Lord
will take me up;" that they may be joined, and cleave to their Head. For
to
this
people is it said, "Awake thou that sleepest, and arise from the dead, and
Christ
shall lay hold on you." Ephesians 5:14 Since they are taken out of
sinners,
of
whom it is said generally, "But they that sleep, sleep in the night."
Let them say
moreover,
"I will not fear the thousands of people that surround me;" of the
heathen
verily that compass me about to extinguish everywhere, if they could, the
Christian
name. But how should they be feared, when by the blood of the martyrs
in
Christ, as by oil, the ardour of love is inflamed? "Arise, O Lord, save
me, O my
God."
The body can address this to its own Head. For at His rising the body was
saved;
who "ascended up on high, led captivity captive, gave gifts unto
men." For
this
is said by the Prophet, in the secret purpose of God, until that ripe harvest
Matthew
9:37 which is spoken of in the Gospel, whose salvation is in His
Resurrection,
who vouchsafed to die for us, shed out our Lord to the earth. "Since
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Psalm 3
16
You
have smitten all who oppose me without a cause, You have broken the teeth
of
the sinners." Now while the Church has rule, the enemies of the Christian
name
are
smitten with confusion; and, whether their curses or their chiefs, brought to
nought.
Believe then, O man, that "salvation is of the Lord: and," Thou, O
Lord,
may
"Your blessing" be "upon Your people."
10.
Each one too of us may say, when a multitude of vices and lusts leads the
resisting
mind in the law of sin, "O Lord, how are they multiplied that trouble me!
many
rise up against me." And, since despair of recovery generally creeps in
through
the accumulation of vices, as though these same vices were mocking the
soul,
or even as though the Devil and his angels through their poisonous
suggestions
were at work to make us despair, it is said with great truth, "Many say
unto
my soul, There is no salvation for him in his God. But You, O Lord, art my
taker."
For this is our hope, that He has vouchsafed to take the nature of man in
Christ.
"My glory;" according to that rule, that no one should ascribe ought
to
himself.
"And the lifter up of my head;" either of Him, who is the Head of us
all,
or
of the spirit of each several one of us, which is the head of the soul and
body.
For
"the head of the woman is the man, and the head of the man is
Christ."
1
Corinthians 11:3 But the mind is lifted up, when it can be said already,
"With the
mind
I serve the law of God;" Romans 7:25 that the rest of man may be reduced
to
peaceable
submission, when in the resurrection of the flesh "death is swallowed up
in
victory." 1 Corinthians 15:54 "With my voice I have cried unto the
Lord;" with
that
most inward and intensive voice. "And He heard me out of His holy
mountain;"
Him, through whom He has succoured us, through whose mediation
He
hears us. "I slept, and took rest; and rose, for the Lord will take me
up." Who
of
the faithful is not able to say this, when he calls to mind the death of his
sins,
and
the gift of regeneration? "I will not fear the thousands of people that
surround