Expositions on the Book of Psalms
PsaLm CX.] ON THE PSALMS. 543 not alone, because the Father is with Me'?! Here therefore also, the beginning is with Thee. For Thou hast said elsewhere also, " But the Father that dwelleth in Me, He doeth His works."? 'With Thee is the beginning :" nor was the Father ever separated from Thee. But when the Beginning shall appear to be with Thee, then shall it be manifest unto all who are made like Thee ; since they shall see Thee as Thou art ;3 for Philip saw Thee here, and sought the Father.4 Then therefore shall be seen what now is believed: then shall "the beginning be with Thee" in the sight of the righteous, in the sight of saints ; the ungodly being removed, that they may not see the brightness of the-Lord. . . . g. Explain of what power thou speakest. Because here also, as is said, His power is mentioned, when the rod of His power is sent forth out of Sion, that He may be Ruler in the midst of His enemies. Of what power speakest thou, "In the splendour of the saints"? "In the splendour," he saith, "of the saints." He speaketh of that power when the saints shall be in splendour ; not when still carrying about their earthly flesh, and groaning in a mortal and corruptible bodys sass art Thou my Son, except because, "From the womb before the morning star I have begotten Ree at tr. And unto what art Thou born? "The Lord hath sworn, and will not repent: Thou art a Priest for ever after the order of Melchizedec" (ver. 4). For unto this wast Thou born from the womb before the morning star, that Thou mightest be a Priest for ever after the order of Melchizedec. For in that character in which He was born of the Father, God with God, coeternal with Him who begot Him, He is not a Priest; but He is a Priest on account of the flesh which He assumed, on account of the victim which He was to offer for us received from us. 'The Lord," then, 'hath sworn." What then meaneth, the Lord hath sworn? Doth the Lord, who forbiddeth men to swear,? Himself swear? Or doth He possibly forbid man to swear chiefly on this account, that he may not fall into perjury, and for this reason the Lord may swear, since He cannot be forsworn. For man, who, through a habit of swearing, may slip into perjury, is rightly forbidden to swear: for he will be farther from perjury in proportion as he is far from swearing. For the man who sweareth, may swear truly or falsely: but he who sweareth not, cannot swear falsely ; for he sweareth not at all. Why then should not the Lord swear, since the Lord's oath is the seal of 'the promise? Let Him swear by all means. What then dost thou, when thou swearest? 'Thou callest God to witness: this is to swear, to call God to witness; and for this reason there must be anxiety, that thou mayest not call God to witness anything false. If therefore thou by an oath dost call God to witness, why then should not God also call Himself to witness with an oath? "TI live, saith the Lord," this is the Lord's oath.... "The Lord sware," then, that is, confirmed; "He will not repent,' He will not change. What? "Thou art a Priest for ever. " For ever," for He will not repent. But Priest, in what sense? Will there be those victims, victims offered by the Patriarchs, altars of blood, and tabernacle, and those sacred emblems of the Old Covenant? God forbid! These things are already abolished; the temple being destroyed, that priesthood taken away, their victim and their sacrifice having alike disappeared, not even the Jews have these things. 'They see that the priesthood after the order of Aaron hath already perished, .and they do not recognise the Priesthood after the order of Melchizedec. I speak unto believers. If catechumens understand not something, let them lay aside sloth, and hasten unto knowledge. It is not therefore
10. But this is put off, this will be granted afterwards: what is there now? "From the womb I have begotten Thee, before the morning star.' What is here? If God hath a Son, hath He also a womb? Like fleshly bodies, He hath not; for He hath not a bosom either; yet it is said, "He who is in the bosom of the Father, hath declared Him."5 But that which is the womb, is the bosom also: both bosom and womb are put for a secret place. What meaneth, "from the womb'? From what is secret, from what is hidden; from Myself, from My substance; this is the meaning of " from the womb ;"' for, "Who shall declare His generation?" ® Let us then understand the Father saying unto the Son, " From My womb before the morning star have I brought Thee forth." What then meaneth, "before the morning star"'? The morning star is put for the stars, as if the Scripture signified the whole from a part, and from one conspicuous star all the stars. But how were those stars created? 'That they may be for signs, and for seasons, and for days, and years." 7 . . . This expression also, " before the morning star," is used both figuratively and literally, and was thus fulfilled. For the Lord was born at night from the womb of the Virgin Mary; the testimony of the shepherds doth assert this, who were " keeping watch over their flock."® So David: O Thou, my Lord, who sittest at the right hand of my Lord, whence
3 x John iii. 2. 2 John xiv. 10. ig satan Isa. liii. 8. ' S$ John i. 18. 8 Luke ii. 7, 8.
I John xvi. 32. 4 John xiv. 8. 7 Gen. i. 14.
9 Matt. v. 34.
544 THE WORKS#OF 'STS AUGUSTIN. [PsaLm CX. needful for me to disclose mysteries, here :? let | the Scriptures intimate to you what is the Priesthood after the order of Melchizedec. who sitteth on the right hand of the Father, that in thee a ruin may be made to be built up. For if thou abidest in thy evil height, thou shalt be cast down when thou canst not be built up. For of such the Scripture saith in another passage : "Therefore shall He break down, and not build them up."'7 Beyond doubt he would not say "zs of some, unless there were some whom He broke down so as to build them up again. And this is going on at this time, while Christ is judging among the heathen in such a manner as to fill up what hath fallen. "He shall smite many heads over the earth." Here upon the earth in this life He shall smite many heads. He maketh them humble instead of proud ; and I dare to say, my brethren, that it is more profitable to walk here humbly with the head wounded, than with the head erect to fall into the judgment of eternal death. He will smite many heads when he causeth them to fall, but He will fill them up and build them up again.
12. "The Lord on Thy right hand" (ver. 5). The Lord had said, "Sit Thou on My right hand ;" now the Lord is on His right hand, as if they changed seats. . . . That very Christ, the "Lord on Thy right hand," unto whom Thou hast sworn, and it will not repent Thee: what doth He, Priest forevermore? What doth He, who is at the right hand of God, and intercedeth for us,? like a priest entering into the inner places, and into the holy of holies, into the mysteries of heaven, He alone being without sin, and therefore easily purifying from sins. He therefore "on Thy right hand shall wound even kings in the day of His wrath." What kings, dost thou ask? Hast thou forgotten? 'The kings of the earth stood up, and the rulers took counsel together against the Lord, and against His Anointed." 4 These kings He wounded by His glory, and by the weight of His Name made kings weak, so that they had not power to effect what they wished. For they strove amain to blot out the Christian name from the earth, and could not; for 'Whosoever shall fall on this stone shall be broken.'5 Kings therefore fall on this "stone of offence," and are therefore wounded, when they say, Who is Christ? I know not what Jew or what Galilean He may have been, who died, who was slain in such a manner! The stone is before thy feet, lying, so to speak, mean and humble: therefore by scorning thou dost stumble, by stumbling thou fallest, by falling thou art wounded. ... " But on whomsoever it shall fall, it will grind him to powder."® When therefore any one falleth upon it, it lieth as it were low; it then woundeth: but when it shall grind him to powder, then it will come from above. See how in these two words, it shall wound him and grind him to powder: he striketh upon it, and it shall come down upon him: are distinguished the two seasons, of the humiliation and the majesty of Christ, of hidden punishment and future judgment. He will not crush, when He cometh, that man whom He doth not wound when He lieth in a contemptible appearance. ...
14. "He shall drink' of the brook® in the way, therefore shall he lift up his head" (ver.
7). Let us consider Him drinking of the brook in the way: first of all, what is the brook? the onward flow of human mortality: for as a brook is gathered together by the rain, overflows, roars, runs, and by running runs down, that is, finishes its course; so is all this course of mortality. Men are born, they live, they die, and when some die others are born, and when they die others are born, they succeed, they flock together, they depart and will not remain. What is held fast here? what doth not run? what is not on its way to the abyss as if it was gathered together from rain? For as a river suddenly drawn together from rain from the drops of showers runneth into the sea, and is seen no more, nor was it seen before it was collected from the rain; so this hidden rain is collected together from hidden sources, and floweth on ; at death again it travelleth where it is hidden: this intermediate state soundeth and passeth away. Of this brook He drinketh, He hath not disdained to drink of this brook; for to drink of this brook was to Him to be born and to die. What this brook hath, is birth and death ; Christ assumed this, He was born, He died. 'Therefore hath He lifted up His head ;" that is, because He was humble, and " became obedient unto death, even the death of the Cross: therefore God also hath highly exalted Him, and given Him a Name which is above every name; that at the Name of Jesus every knee shall bow, of things in Heaven, and things in earth, and things under the earth; and that every tongue shall confess that Jesus Christ the Lord is in the glory of God the Father." 9
13. " He shall judge among the heathen: He shall fill up what hath fallen" (ver. 6). Whoever thou art who art obstinate against Christ, thou hast raised on high a tower that must fall. It is good that thou shouldest cast thyself down, become humble, throw thyself at the feet of Him
1 [He says elsewhere on Ps. civ. ver. 3: "' What is that which is hidden, and is not public in the Church? The Sacrament of Baptism, the Sacrament of the Eucharist. For our good works even Pagans see, but Sacraments are hidden from them." Note the implications: two Sacraments, and no public celebration of the Eucharist. See A.N. F. vol. viii. Primitive Liturgies Jassz7z.—C.]
2 Rom. viii. 34. 3 Heb. ix. 12, 14, 24. 6 Luke xx, 18, 4 Ps, ii. 2,
7 Ps, xxviii. 5. 8 De torrente. 9 Philip, ii, 8-12.
5S Matt. xxi. 44.
Psatm CXI.] ON THE PSALMS. 545
PSALM CXI.'
designeth to sellit ;7 no coppersmith like Alexander doth many evil deeds,* no man covered with sheep's clothing creepeth in with feigned fraternity; such as those among whom the Church must now groan, and such as she must then shut out, when all the righteous shall be gathered together.
1. The days have come for us to sing Allelujah.2. . . Now these days come only to pass away, and pass away to come, again, and typify the day which does not come and pass away, because it is neither preceded by yesterday to cause it to come, nor pressed upon by the morrow to cause it to pass. . . . For as these days succeed in regular season, with a joyful cheerfulness, the past days of Lent, whereby the misery of this life before the Resurrection of the Lord's body is signified ; so that day which after the Resurrection shall be given to the full body of the Lord, that is, to the holy Church, when all the troubles and sorrows of this life have been shut out, shall succeed with perpetual bliss. But this life demandeth from us self-restraint, that although groaning and weighed down with our toil and struggles, and desiring to be clothed upon with our house which is from heaven,3 we may refrain from secular pleasures: and this is signified by the number of forty, which was the period of the fasts of Moses, and Elias,4 and our Lord Himself. ... But by the number fifty after our Lord's resurrection, during which season we sing Allelujah, not the term and passing away of a certain season is signified, but that blessed eternity ; because the denary5 added to forty signifieth the reward paid to the faithful who toil in this life, which our Father hath prepared an equal share of for the first and for the last. Let us therefore hear the heart of the people of God full of divine praises. He representeth in this Psalm some one exulting in happy joyfulness, he prefigureth the people whose hearts are overflowing with the love of God, that is, the body of Christ, freed from all evil.
"These are the great works of the Lord, sought out unto all His wills" (ver. 2) : through which mercy forsaketh none who confesseth, no man's wickedness is unpunished.? . . . Let man choose for himself what he listeth: the works of the Lord are not so constituted, that the creature, having free discretion allowed him, should transcend the will of the Creator, even though he act contrary to His will. God willeth not that thou shouldest sin; for He forbiddeth it: yet if thou hast sinned, imagine not that the man hath done what he willed, and that hath happened to God which He willed not. For as He would that man would not sin, so would He spare the sinner, that he may return and live; He so willeth finally to punish him who persisteth in his sin, that the rebellious cannot escape the power of justice. Thus whatever choice thou hast made, the Almighty will not be at a loss to fulfil His will concerning thee.
3. "Confession and glorious deeds are His work" (ver. 3). What is a more glorious deed than to justify the ungodly? But perhaps the work of man preventeth that glorious work of God, so that when he hath confessed his sins, he deserveth to be justified. ... This is the glorious work of the Lord : for he loveth most, to whom most is forgiven.'® 'This is the glorious work of the Lord: for 'where sin abounded, there did grace much more abound.'"''* But perhaps a man would deserve justification from works. " Not," saith he, " of works, lest any man boast. For we are His workmanship, created in Christ Jesus unto good works"''?, Fora man worketh not righteousness save he be justified : but by "believing on Him that justifieth the ungodly," '3 he beginneth with faith ; that good may not by preceding* show what he hath deserved, but by following what he hath received...
2. "I will make confession unto Thee, O Lord," he saith, "with my whole heart" (ver.
1). Confession is not always confession of sins, but the praise of God is poured forth in the devotion of confession. The former mourneth, the latter rejoiceth: the former showeth the wound to the physician, the latter giveth thanks for health. The latter confession signifieth some one, not merely freed from every evil, but even separate from all the ill-disposed. And for this reason let us consider the place where he confesseth unto the Lord with all his heart. "In the counsel," he saith, "of the upright, and in the congregation:"' I suppose, of those who shall 'sit upon the twelve thrones, judging the twelve tribes of Israel.''® For there will be no longer an unjust man among them, the thefts of no Judas are allowed, no Simon Magus is baptized, wishing to buy the Spirit, whilst he
4. "He hath made His wonderful works to be remembered " (ver. 4) : by abasing this man, exalting that. Reserving unusual miracles for a fit season, that thus human weakness, intent upon novelty, may remember them, although His daily miracles be greater. He created so many trees throughout the whole earth, and no one wondereth: He dried up one with a word, and the hearts of mortals were thunderstruck:"* For that miracle, which hath not through its frequency
1 Lat. CX. A sermon to the people at the Paschal festival. 2 Pee Ps. cvii. p. 532, supra.—C.| 2 Cor. v. 2. 4 Exod. xxxiv. 28; 1 Kings xix. 8. 5 Matt. xx. 10. 6 Matt. xix. 28.
9 Heb. xii. 6. 8 2 Tim. iv. 14. x 12 Eph. ii. 9, 10. II Rom. v. 20. 14 Matt. xxi. 19, 20.
7? Acts viii. 13, 18, 19. 10 Luke vii. 42-48. 13 Rom. iv. 5.
THE WORKS (OF -ST;, AUGUSTIN, [Psatm CXII. become common, will cling most firmly to the heart. But of what use were the miracles, save that He might be feared? What too would fear profit, unless ' the gracious and merciful Lord" gave "meat unto them that fear Him ''? (ver. 5). meat that doth not spoil, "bread that cometh down from heaven," * which He gave to no deservings of ours. For "Christ died for the ungodly." ? No one then would give such food, save a gracious and merciful Lord. But if He gave so much to this life, if the sinner who was to be justified received the Word made flesh ; what shall he receive when glorified in a future world? For, " He shall ever be mindful of His covenant." Nor hath He who hath given a pledge, given the whole. labour here and repose there ; since " He sent redemption unto His people" (ver. 9). But from what are they redeemed, save from the captivity of this pilgrimage? Let not therefore rest be sought, save in the heavenly country. God indeed gave the carnal Israelites an earthly Jerusalem, " which is in bondage with her children: " but this is the Old Covenant, pertaining unto the old man. But they who there understood the figure, even then were heirs of the New Covenant ; for " Jerusalem which is above is free, which is our everlasting mother in heaven."7 But that transitory promises were given in that Old Testament is proved by the fact itself: however, "He hath commended His covenant for ever." But what, but the New? Whosoever dost wish to be heir of this, deceive not thyself, and think not of a land flowing with milk and honey, nor of pleasant farms, nor of gardens abounding in fruits and shade: desire not how to gain anything of this sort, such as the eye of covetousness is wont to lust for. For since " covetousness is the root of all evils," ® it must be cut off, that it may be consumed here ; not be put off, that it may be satisfied there. First escape punishments, avoid hell; before thou longest for a God who promiseth, beware of one who threateneth. For " holy and reverend is His Name."
5. ' He shall show His people the power of His works" (ver. 6). Let not the holy Israelites, who have left all their possessions and have followed Him, be saddened; let them not be sorrowful and say, " Who then can be saved?" For "it is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God." For " with men these things are impossible, but with God all things are possible." 3 "That He may give them the heritage of the heathen." For they went to the heathen, and enjoined the rich of this world "not to be high-minded, nor to trust in uncertain riches, but in the living God,"4 to whom that is easy which is difficult for men. For thus many were called, thus the heritage of the heathen has been occupied, thus it hath happened, that even many who have not abandoned all their possessions in this life in order to follow Him, have despised even life itself for the sake of confessing His Name; and like camels humbling themselves to bear the burden of troubles, have entered as it were through a needle's eye, through the piercing straits of suffering. He hath wrought these effects, unto whom all things are possible.
: . "The fear' of the Lord," theretore, "is the beginning of wisdom." '" Understanding is good" (ver. 10). Who gainsayeth? But to understand, and not to do, is dangerous. It is " good," therefore, "to those that do thereafter." Nor let it lift up the mind unto pride; for, "the praise of Him," the fear of whom is the beginning of wisdom, ' endureth for ever: " and this will be the reward, this the end, this the everlasting station and abode. 'There are found the true commandments, made fast for ever and ever; here is the very heritage of the New Covenant commanded for ever. "One thing," he saith, "'I have desired of the Lord, which I will require: even that I may dwell in the house of the Lord all the days of my life.'9 For, "blessed are they that dwell in the house" of the Lord: " they will be alway praising "''° Him ; for "' His praise endureth for ever."
6. 'The works of His hands are verity and judgment" (ver. 7). Let verity be held by those who are judged here. Martyrs are here sentenced, and brought to the judgment-seat, that they may judge not only those by whom they have been judged, but even give judgment on angels,> against whom was their struggle here, even when they seemed to be judged by men. Let not tribulation, distress, famine, nakedness, the sword, separate from Christ. For "all His commandments are true ;""° He deceiveth not, He giveth us what He promised. Yet we should not expect here what He promised ; we should not hope for it: but 'they stand fast for ever and ever, and are done in truth and equity"
PSALM CXILI."
1. I believe, brethren, that ye remarked and committed to memory the title of this Psalm. "The conversion," he saith, "of Haggai and Zechariah." These prophets were not as yet in existence, when these verses were sung.'? .. .
(ver. 8). It is equitable and just that we should 7 Gal. iv. 25, 26. 8 : Tim. vi. 10, To Ps, Ixxxiv. 4. 11 Lat. CXI. A discourse to the people. 12 [He argues from the relations of these prophets to the building of the second temple. — C.1
9 Ps. xxvii. 4.
2 Rom. v. 6. I John vi. 27, 51.
I 3 Matt xix. 24-26. 4 1 Tim. vi. 17. © Rom. viii. 35. t 5 x Cor. vi. 3.