Expositions on the Book of Psalms (continued)
PsaALM LXXII] ON THE PSALMS. 331 opians,"" He added, "and His enemies shall lick the earth: " that is, shall love men, so that they shall be jealous of the glory of Christ, to whom hath been said, " Be Thou exalted above the Heavens, O God, and above all the earth Thy glory."' For man earned to hear, " Earth thou art, and unto earth thou shalt go.''2 By licking this earth, that is, being delighted with the vainly talking authority of such men, by loving them, and by counting them for the most pleasing of men, they gainsay the divine sayings, whereby the Catholic Church hath been foretold, not as to be in any particular quarter of the world, as certain schisms are, but in the whole universe by bearing fruit and growing so as to attain even unto the very Ethiopians, to wit, the remotest and foulest of mankind.3 same is himself also called strong; therefore here mighty also. But He that hath humbled the slanderer and hath entered into the house of the strong man to bind him and to spoil his vessels,? He "hath delivered the needy and the poor man." For this neither the virtue of any one could accomplish, nor any just man, nor any Angel. When then there was no helper, by His coming He saved them Himself.
15. But it might occur to one; if because of sins man was held by the devil, have sins pleased Christ, who saved the needy man from the mighty? Far be it. But "He it is that shall spare the helpless and poor man" (ver. 13): that is, shall remit sins to the man, humble and not trusting in his own merits, or hoping for salvation because of his own virtue, but needing the grace of his Saviour. But when he hath added, "and the souls of the poor He shall save :'' he hath recommended to our notice both the aids of grace; both that which is for the remission of sins, when he saith, ' He shall spare the poor and needy man ;"' and that which doth consist in the imparting of righteousness, when he hath added, 'and the souls of the poor He shall save." For no one is meet of himself for salvation (which salvation is perfect righteousness), unless God's grace aid: because the fulness of the law is nought but love, which doth not exist in us of ourselves, but is shed abroad in our hearts through the Holy Spirit which hath been given unto us.8
13. 4" The kings of Tharsis and the isles shall offer gifts, the kings of the Arabians and of Saba shall lead5 presents" (ver. 10). This no longer requireth an expounder but a thinker ; yea it doth thrust itself upon the sight not only of rejoicing believers, but also of groaning unbelievers — except perchance we must inquire why there hath been said, "shall lead presents.'' For there are wont to be led those things which can walk. For could it by any means have been spoken with reference to the sacrifice of victims? Far be it that such " righteousness"' should arise in His days. But those gifts which have been foretold as to be led, seem to me to signify men, whom into the fellowship of the Church of Christ the authority of kings doth lead: although even persecuting kings have led gifts, knowing not what they did, in sacrificing the holy Martyrs. 'And there shall adore Him all kings of the earth, all nations shall serve Him" (ver. 11).
16. "From usuries and iniquity He shall redeem the souls of them" (ver. 14). What are these usuries but sins, which are also called debts 29 But I think they have been called usuries, because' more of ill is found in the punishments than hath been committed in the sins. For, for example's sake, while a man-slayer killeth only the body of a man, but can no wise hurt the soul ; of himself both soul and body is destroyed in hell. Because of such despisers of present commandment and deriders of future punishment hath been said, "I coming would have exacted with usuries,"' ?° from these usuries are redeemed the souls of the poor by that blood which hath been shed for the remission of sins. He shall redeem, I say, from usuries, by remitting sins which owed larger punishments: but He shall redeem from iniquity, by helping them by grace even to do righteousness. 'Therefore the same two things have been repeated which were said above. For in that which is above, " He shall spare the helpless and poor man,''"' there is understood "from usuries:" but in that which there he saith, "and the souls of the poor He shall save ;"' there seemeth to have been implied, "from iniquity:'' so that the words " He shall
14. But while he is explaining the reasons why so great honour is paid Him by kings, and He is served of all nations: "because He hath delivered," he saith, "the needy man from the mighty, and the poor man, to whom was no helper" (ver. 12). This needy and _ poor man is the people of men believing in Him. In this people are also kings adoring Him. For they do not disdain to be needy and poor, that is, humbly confessing sins, and needing the glory of God® and the grace of God, in order that this King, Son of the King, may deliver them from the mighty one. For this same mighty one is he who above was called the Slanderer: whom mighty to subdue men to himself, and to hold them bound in captivity, not his virtue did make, but men's sins. 'The
I Ps. cviii. 5. 2 Gen. iii. 19. 3 [It must be borne in mind that the Hindoos as well as the sons of Phut were so called. —C. ; 4 Oxf. mss. add here: '' Observe, brethren, that it is said in this
8 Rom. v. 5. 9 Matt. vi. 12, 7 Matt. xii. 29. Ee salm." x "ae 5 Vid. infra. © Rom, iii. 23.
's. Ixxii. 13. 10 Matt. xxv. 27.
THE WORKS OF ST. AUGUSTIN. [PsALM LXXII.
except that when prayer is made for the Church, for Himself prayer is made, because she is His Body. For concerning Christ and the Church hath been sent before a great Sacrament,® " there shall be two in one flesh." But now that which followeth, "all the day long,' that is, in all time, "they shall bless Him," is sufficiently evident.
redeem," are understood with both. So when He shall spare the poor and helpless man, and shall save«the souls of the poor: thus "from usuries and iniquity He shall redeem the souls of them. And honourable shall be the name of Him in the presence of them." For they give honour to His name for so great benefits, and they respond that "meet and right it is": to render thanks to the Lord their God. Or, as some copies have' it, "and honourable is the name.of them in the presence of Him:"' for even if Christians seem despicable to this world, the name of them in the presence of Him is honourable, who to them hath given it, no longer remembering those names in His lips, whereby before they used to be called, when they were bound fast by the superstitions of the Gentiles, or signed with names derived from their own evil deserts, before they were Christians, which name is honourable in the presence of Him, even if it seemeth despicable to enemies.
18. " And there shall be a firmament on the earth, on the tops of the mountains" (ver. 16). For, "all the promises of God in Him are Yea," 9 that is, in Him are confirmed: because in Him hath been fulfilled whatever hath been prophesied for our salvation. For the tops of the mountains it is meet to understand as the authors of the divine Scriptures, that is, those persons through whom they were supplied: wherein He is indeed Himself the Firmament: for unto Him all things that have been divinely written are ascribed. But this He willed should be on earth ; because for the sake of those that are upon earth, they were written. Whence He came also Himself upon earth, in order that He might confirm all these things, that is, in Himself might show them to have been fulfilled. " For it was necessary," He saith, " for all things to be fulfilled which were written in the Law, and the Prophets, and Psalms, concerning Me:''?° that is, 'in the tops of the mountains." '' For so there cometh in the last times the evident Mount of the Lord, prepared on the summit of the mountains: of which here he speaketh, "in the tops of the mountains." " Highly superexalted above Libanus shall be His fruit.' Libanus we are wont to take as this world's dignity : for Libanus is a mountain bearing tall trees, and the name itself is interpreted whiteness.'? For what marvel, if above every brilliant state of this world there is superexalted the fruit of Christ, of which fruit the lovers have contemned all secular dignities? But if in a good sense we take Libanus, because of the " cedars of Libanus which He hath planted :"' "3 what other fruit must be understood, that is being exalted above this Libanus, except that whereof the Apostle speaketh when he is going to speak concerning that love of his, "yet a pre-eminent way to you I show''?'4 For this is put forward even in the first rank of divine gifts, in the place where he saith, "but the fruit of the Spirit is love: 15 and with this are conjoined the remaining words as consequent. 'And they shall flourish from the city like hay of the earth." Because city is used ambiguously, and there is not annexed of Him, or of God, for there hath not been said, " from the city" of Him, or "from the city" of God, but only " from the city:" in a good sense it is understood, in order that from the city of God,
17. "And He shall live, and there shall be given to Him of the gold of Arabia" (ver. 15). There would not have been said, "and He shall live' (for of whom could not this be said, though living for ever so brief a space of time on this earth?) unless that life were being recommended to our notice, wherein He "dieth no more, and death over Him shall have no more dominion." 2 And thus, "and He shall live," that was despised in death: for, as another Prophet saith, "there shall be taken away from the earth the life of Him." 3 But what is, "and there shall be given to Him of the gold of Arabia"? For the fact that from thence even the former Salomon received gold, in this Psalm hath been in a figure transferred unto another true Salomon, that is, the true Peace-maker. For the former did not have dominion "from the river even unto the ends of the round world.''4 Thus then hath been prophesied, that even the wise men of this world in Christ would believe. But by Arabia we understand the Gentiles; by gold wisdom, which doth as much excel among all doctrines as gold among metals. Whence hath been written, "Receive ye prudence as silver,5 and wisdom as proved gold."'® " And they shall pray concerning Himself alway." That which the Greek hath, mept adrov, some have interpreted by " concerning Himself," some "for Himself," or " for Him." But what is, "concerning Himself," except perchance that for which we pray, saying, "Thy kingdom come"??? For Christ's coming shall make present to believers the kingdom of God. But how to understand " for Him" is difficult ;
I Dignum et justum, used then, as still, in the service for Holy Communion. [In all the liturgies, according to Sir William Palmer. See A. N. F. vol. vii. p. 532, note 9. —C.
3 Isa. liii. 8. 5 * And not silver," E. V. 7 Matt.vi. ro.
2 Rom vi. 9. 4 Ps. Ixxii. 8. 6 Prov. viii. 10.
10 Luke xxiv. 44.
.. 13 Ps, civ. 16. 14 x Cor, xii. 31.
PsaLmM LXXIII.] ON THE PSALMS. 333 that is, from the Church, they may flourish like grass ; but grass bearing fruit, as is that of wheat : for even this is called grass' in Holy Scripture ; as in Genesis? there is a command for the earth to bring forth every tree and every grass, and there is not added every wheat: which without doubt would not have been passed over unless under the name of grass this also were understood ; and in many other passages of the Scriptures this is found. But if we must take, "and they shall flourish like the grass of the earth," in the same manner as is said, "all flesh is grass, and the glory of a man like the flower of grass :""3 certainly then that city must be understood which doth intimate this world's society: for it was not to no purpose that Cain was the first to build a city.4 Thus the fruit of Christ being exalted above Libanus, that is, above enduring trees and undecaying timbers, because He is the everlasting fruit, all the glory of a man according to the temporal exaltation of the world is compared to grass ; for by believers and by men already hoping for life eternal temporal felicity is despised, in order that there may be fulfilled that which hath been written, "all flesh is grass, and all the glory of flesh as the flower of grass: the grass hath dried, the flower hath fallen off, but the word of the Lord doth endure for ever." There is the fruit of Him exalted above Libanus. For always flesh hath been grass, and the glory of flesh as the flower of grass: but because it was not clearly proved:what felicity ought to have been chosen and preferred, the flower of grass was esteemed for a great matter: not only it was by no means despised, but it was even chiefly sought after. Asif therefore at that time He shall have begun to be thus, when there is reproved and despised whatever used to flourish in the world, thus hath been said, " superexalted above Libanus shall be the fruit of Him, and they shall flourish from the city like grass of the earth:"' that is, glorified above all things shall be that which is promised for everlasting, and compared to the grass of the earth shall be whatever is counted a great matter in the world.
all the tribes of the earth."® And not the sons of the flesh but the sons of promise are counted in the Seed.7_ " All nations shall magnify Him." As if in explanation there is repeated that which above hath been said. For because they shall be blessed in Him, they shall magnify Him; not of themselves making Him to be great, that of Himself is great, but by praising and confessing Him to be great. For thus we magnify God: thus also we say, " Hallowed be Thy name," § which is indeed always holy.
20. ' Blessed be the Lord God of Israel, who hath done wonderful things alone" (ver. 18). Contemplating all things above spoken of, a hymn bursteth? forth; and the Lord God of Israel is blessed. For that is being fulfilled which hath been spoken to that barren woman, "and He that hath delivered Thee, the God of Israel, shall Himself be called of the whole earth." '° "He doeth" Himself '" marvellous things alone :" for whosoever do them, He doth Himself work in them, "who doeth wonderful things alone."' " And blessed be the name of His glory *' for everlasting, and for age of age"' (ver.
19). For what else should the Latin interpreters have said, who could not have said for everlasting, and for everlasting of everlasting? For it soundeth as if one thing were meant in the expression " for everlasting," and another thing in the expression " for age :" but the Greek hath eis TOV alova, Kal eis TOV ai Gva Tod aidvos, which perchance more meetly might have been rendered by, "for age, and for age of age:"' so that by "for age," might have been understood as long as this age *? endureth ; but "for age of age," that which after the end of this is promised to be. 'And there shall be fufilled with the glory of Him every land: so be it, so be it." Thou hast commanded, O Lord, so it is coming to pass: so it is coming to pass, until that which began with the river, may attain fully even unto the ends of the round world.
PSALM LXXIII.%3
1. This Psalm hath an inscription, that is, a title, "There have failed the hymns of David, the son of Jesse.'*+ A Psalm'5 of Asaph himself." So many Psalms we have on the titles whereof is written the name David, nowhere there is added, "son of Jesse," except in this alone. Which we must believe hath not been done to no purpose, nor capriciously. For everywhere rg. SoBe; ' therefore, "the. name of «Him blessed for ever: before the sun endureth the name of Him" (ver. 17). By the sun times are signified. Therefore for everlasting endureth the name of Him. For eternity doth precede times, and is not bounded by time. "And there shall be blessed in Him all the tribes of the earth." For in Him is fulfilled that which hath been promised to Abraham. "For He saith not, In seeds, as though in many ; but as though in one, And to thy Seed, which is Christ."5 But to Abraham is said, " In thy Seed shall be blessed
8 Matt. vi. 9. To Isa. liv. 5. 12 Or, " world."
Gen. xxii. 18. 7 Rom. ix. 8 9 Lit. ''is belched." Il "' Majesty," most Mss., Ben. 13 Lat. LXXII. ; 14 This sentence in our version and in the Vulgate stands at the end of the previous Psalm. [Where it is more significant. avid can prophesy no further concerning the glory that shall be revealed. ee A. N. F. vol. i. p. 211, note een
[See p. 206, supra. —C.] 2 Gen. i. 11. 4 Gen. iv. 17. l Fenum. 3 Isa. xl. 6. 5 Gal. iii. 16. |S
15 Title of Psalm Ixxiii.