Expositions on the Psalms · Part 2

E. B. P.

Advent, 1857.

St. Augustin on the Psalms.

Psalm I.

1. "Blessed is the man that hath not gone away in the counsel of the ungodly" (ver. 1). This is to be understood of our Lord Jesus Christ, the Lord Man. "Blessed is the man that hath not gone away in the counsel of the ungodly," as "the man of earth did," 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 hath 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 spreadeth as a canker." 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 "hath 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," says the Apostle. But it is one thing to be in the law, another under the law. Whoso is in the law, acteth 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 needeth 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:" 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," 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 river of God is full of water." Or by the Holy Ghost, of whom it is said, "He shall baptize you in the Holy Ghost;" and again, "If any man thirst, let him come unto Me, and drink;" and again, "If thou knewest the gift of God, and who it is that asketh water of thee, thou wouldest have asked of Him, and He would have given thee living water, of which whoso drinketh 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; and again, by "running stream" is not unreasonably understood "fall," which hath 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 hath 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 withereth, and the flower falleth, but the word of the Lord abideth for ever. And whatsoever He doeth 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 casteth forth from the face of the earth" (ver. 4). "The earth" is here to be taken as that stedfastness 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 thee to inherit the earth." With a view to this it is said, "Blessed are the meek, for they shall inherit the earth." 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 casteth forth the ungodly," that is, pride, in that it puffeth 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, saith, "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." 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. 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." For, whence he hath 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 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 knoweth 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 knoweth the way of the righteous," but the way of the ungodly He knoweth not. Not that the Lord is ignorant of anything, and yet He says to sinners, "I never knew you." "But the way of the ungodly shall perish;" is the same as if it were said, the way of the ungodly the Lord knoweth 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 saith, "I Am that I Am," and, "I Am hath sent me."

Psalm II.

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.

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 dwelleth 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 dwelleth 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 laugheth with cheek, or derideth with nostril; but it is to be understood of that power which He giveth 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 dwelleth 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 avengeth, 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 Thou, Lord of power, judgest with tranquillity, and with great favour orderest us." The "wrath" of God then is an emotion which is produced in the soul which knoweth 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.

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." 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 calleth 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 doth not see the meaning of this, seeing it is daily practised?

6. "The Lord hath said unto me, Thou art My Son, to-day have I begotten Thee" (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, "To-day have I begotten Thee," 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 Thee the nations for Thine 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 maketh 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 Thee the nations for Thine inheritance," which so possess them for their salvation, and to bear unto Thee spiritual fruit. "And the uttermost parts of the earth for Thy 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 "Thy possession" stands for "Thine inheritance."

8. "Thou shalt rule them with a rod of iron," with inflexible justice, and "Thou shalt break them like a potter's vessel" (ver. 9); that is, "Thou shalt break" in them earthly lusts, and the filthy doings of the old man, and whatsoever hath been derived and inured from the sinful clay. "And now understand, ye 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." "Be instructed, all ye 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, "Ye 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 ye should be under Him, by whom understanding and instruction are given you. And this is expedient for you, that ye lord it not with rashness, but that ye "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 ye 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 perisheth 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 accumulation of all good things. Now the meaning of "shortly" I suppose to be this, that it will be something sudden, whilst sinners will deem it far off and long to come.

Psalm III.

A psalm of David, when he fled from the face of Abessalon 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;" 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," 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 thou doest, do quickly." 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 thee!" 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 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." 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 Thou, 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 hast thou that thou didst not receive? Now if thou didst receive it, why dost thou glory as if thou hadst not received it?" "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, 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." 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, "Thy 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 to that, "Therefore doth My Father love Me, because I lay down My life, that I might take it again. No man taketh it from Me; I have power to lay it down, and I have power to take it again." Therefore, saith 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, ego d? ekoimethen kai hupnosa. 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 doeth 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 speaketh in me?" For he doth 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 spake.

7. "Since Thou hast 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 Thou hast 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 Thou hast smitten all who oppose me without a cause, Thou hast broken the teeth of the sinners;" that is, thereby hast Thou broken the teeth of the sinners, since Thou hast 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 ye bite one another, take heed that ye be not consumed one of another." 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 divers 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, "Thy teeth are as a flock of shorn sheep, coming up from the bath, whereof every one beareth 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." For moved by their authority, they believe God who speaketh and worketh 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 beareth twins. For they fulfil the two commandments, of which it is said, "On these two commandments hang all the Law and the Prophets;" 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, "Thou hast broken the teeth of the sinners," that is, Thou hast 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, whilst the lower people honoured Him.

8. "Salvation is of the Lord; and upon Thy people be Thy 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 Thy people" be "Thy 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 doth 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 Jesus Christ our Lord." But do Thou, O Lord, bless Thy people, who look for salvation from Thee.

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, "Ye are the body of Christ, and the members." He therefore is the Head of this body; wherefore in another place he saith, "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." 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 Thou, O Lord, art my taker;" in Christ of course. For into that flesh the Church too hath been taken by the Word, "who was made flesh, and dwelt in us;" for that "In heavenly places hath He made us to sit together with Him." When the Head goes before, the other members will follow; for, "Who shall separate us from the love of Christ?" Justly then does the Church say, "Thou art my taker. My glory;" for she doth not attribute her excellency to herself, seeing that she knoweth 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," 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 thee." 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 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 Thou hast smitten all who oppose me without a cause, Thou hast broken the teeth of the sinners." Now while the Church hath 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 "Thy blessing" be "upon Thy 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 Thou, O Lord, art my taker." For this is our hope, that He hath 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." But the mind is lifted up, when it can be said already, "With the mind I serve the law of God;" that the rest of man may be reduced to peaceable submission, when in the resurrection of the flesh "death is swallowed up in victory." "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 hath succoured us, through whose mediation He heareth 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 me." Besides those which the Church universally hath borne and beareth, each one also hath temptations, by which, when compassed about, he may speak these words, "Arise, O Lord; save me, O my God:" that is, make me to arise. "Since Thou hast smitten all who oppose me without a cause:" it is well in God's determinate purpose said of the Devil and his angels; who rage not only against the whole body of Christ, but also against each one in particular. "Thou hast broken the teeth of the sinners." Each man hath those that revile him, he hath too the prime authors of vice, who strive to cut him off from the body of Christ. But "salvation is of the Lord." Pride is to be guarded against, and we must say, "My soul cleaved after Thee." "And upon Thy people" be "Thy blessing:" that is, upon each one of us.

Psalm IV.

To the end, a psalm song to David.

1. "Christ is the end of the law for righteousness to every one that believeth." For this "end" signifies perfection, not consumption. Now it may be a question, whether every Song be a Psalm, or rather every Psalm a Song; whether there are some Songs which cannot be called Psalms, and some Psalms which cannot be called Songs. But the Scripture must be attended to, if haply "Song" do not denote a joyful theme. But those are called Psalms which are sung to the Psaltery; which the history as a high mystery declares the Prophet David to have used. Of which matter this is not the place to discourse; for it requires prolonged inquiry, and much discussion. Now meanwhile we must look either for the words of the Lord Man after the Resurrection, or of man in the Church believing and hoping on Him.

2. "When I called, the God of my righteousness heard me" (ver. 1). When I called, God heard me, the Psalmist says, of whom is my righteousness. "In tribulation Thou hast enlarged me." Thou hast led me from the straits of sadness into the broad ways of joy. For, "tribulation and straitness is on every soul of man that doeth evil." But he who says, "We rejoice in tribulations, knowing that tribulation worketh patience;" up to that where he says, "Because the love of God is shed abroad in our hearts by the Holy Ghost, which is given unto us;" he hath no straits of heart, they be heaped on him outwardly by them that persecute him. Now the change of person, for that from the third person, where he says, "He heard," he passes at once to the second, where he says, "Thou hast enlarged me;" if it be not done for the sake of variety and grace, it is strange why the Psalmist should first wish to declare to men that he had been heard, and afterwards address Him who heard him. Unless perchance, when he had declared how he was heard, in this very enlargement of heart he preferred to speak with God; that he might even in this way show what it is to be enlarged in heart, that is, to have God already shed abroad in the heart, with whom he might hold converse interiorly. Which is rightly understood as spoken in the person of him who, believing on Christ, has been enlightened; but in that of the very Lord Man, whom the Wisdom of God took, I do not see how this can be suitable. For He was never deserted by It. But as His very prayer against trouble is a sign rather of our infirmity, so also of that sudden enlargement of heart the same Lord may speak for His faithful ones, whom He has personated also when He said, "I was an hungered, and ye gave Me no meat; I was thirsty, and ye gave Me no drink," and so forth. Wherefore here also He can say, "Thou hast enlarged me," for one of the least of His, holding converse with God, whose "love" he has "shed abroad in his heart by the Holy Ghost, which is given unto us." "Have mercy upon me and hear my prayer." Why does he again ask, when already he declared that he had been heard and enlarged? It is for our sakes, of whom it is said, "But if we hope for that we see not, we wait in patience;" or is it, that in him who has believed that which is begun may be perfected?

3. "O ye sons of men, how long heavy in heart" (ver. 2). Let your error, says he, have lasted at least up to the coming of the Son of God; why then any longer are ye heavy in heart? When will ye make an end of crafty wiles, if now when the truth is present ye make it not? "Why do ye love vanity, and seek a lie?" Why would ye be blessed by the lowest things? Truth alone, from which all things are true, maketh blessed. For, "vanity is of deceivers, and all is vanity." "What profit hath a man of all his labour, wherewith he laboureth under the sun?" Why then are ye held back by the love of things temporal? Why follow ye after the last things, as though the first, which is vanity and a lie? For you would have them abide with you, which all pass away, as doth a shadow.

4. "And know ye that the Lord hath magnified his Holy One" (ver. 3). Whom but Him, whom He raised up from below, and placed in heaven at His right hand? Therefore doth he chide mankind, that they would turn at length from the love of this world to Him. But if the addition of the conjunction (for he says, "and know ye") is to any a difficulty, he may easily observe in Scripture that this manner of speech is usual in that language, in which the Prophets spoke. For you often find this beginning, "And" the Lord said unto him, "And" the word of the Lord came to him. Which joining by a conjunction, when no sentence has gone before, to which the following one may be annexed, peradventure admirably conveys to us, that the utterance of the truth in words is connected with that vision which goes on in the heart. Although in this place it may be said, that the former sentence, "Why do ye love vanity, and seek a lie?" is as if it were written, Do not love vanity, and seek a lie. And being thus read, it follows in the most direct construction, "and know ye that the Lord hath magnified His Holy One." But the interposition of the Diapsalma forbids our joining this sentence with the preceding one. For whether this be a Hebrew word, as some would have it, which means, so be it; or a Greek word, which marks a pause in the psalmody (so as that Psalma should be what is sung in psalmody, but Diapsalma an interval of silence in the psalmody; that as the coupling of voices in singing is called Sympsalma, so their separation Diapsalma, where a certain pause of interrupted continuity is marked): whether I say it be the former, or the latter, or something else, this at least is probable, that the sense cannot rightly be continued and joined, where the Diapsalma intervenes.