Expositions on the Book of Psalms
ON THE. PSALMS. 551
PsALmM CXV.]
future. . . . For though it was so long after the departure of that people from Egypt, and so long before these seasons of the Church, that he sang what I have quoted ; nevertheless, he witnesseth that he is foretelling the future without any question. "According to the days," he saith, "of thy coming out of the land of Egypt will I show unto him marvellous things." 'The nations shall see and be confounded." This is what is here said, "The sea saw that, and fled:" for if in this passage, through words of the past tense the future is secretly revealed, as is the case; who would venture to explain the words, '"'shall see and be confounded," of past events? And a little lower down he! alludeth more clearly than light itself to those very enemies of ours, who followed us flying, that they might slay us, that is, oursins, which are overwhelmed and extinguished in Baptism, just as the Egyptians were drowned in the sea, saying, since " He retaineth not His anger for ever, because He is of good will and merciful, He will turn again, He will have compassion upon us, He will drown our iniquities: and Thou wilt cast all their sins into the depths of the sea."
returneth ; and that the sea of this world, which he had set before his face, when he was gliding on towards it, may become behind him ; and that he may so forget what is behind him, that he may "reach forward to what is before him ;"' 5 which is profitable for him when once con Mente dah. 54% 8. " Tremble, thou earth, at the presence of the Lord, at the presence of the God of Jacob"
(ver. 7). What meaneth, "at the presence of the Lord," save at the presence of Him who said, " Lo, I am with you alway, even unto the end of the world."°® For the earth trembled ; but because it had remained slothful, it was made to tremble, so that it might be more firmly fixed at the presence of the Lord.
g. " Who turned the hard rock into standing waters, and the flint stone into springing wells"'
(ver. 8). For He melted Himself, and what may be called His hardness to water those who believe on Him, that He might in them become "a fountain of water gushing forth unto everlasting life ;'?7 because formerly, when He was not known, He seemed hard. Hence they who said, "This is an hard saying, who can bear it?' ® were confounded, and waited not until He should flow and stream upon them when the Scriptures were revealed. The rock, that hardness, was turned into pools of water, that stone into fountains of waters, when on His resurrection, " He expounded unto them, commencing with Moses and all the prophets, how Christ ought to suffer thus ;"" 9 and sent the Holy Ghost, of whom He said, "If any man thirst, let him come unto Me, and drink." '°
6. What is it, most beloved? ye who know yourselves to be Israelites according to Abraham's seed, ye who are of the house of Jacob, heirs according to promise, know that even ye have gone forth from Egypt, since ye have renounced this world; that ye have gone forth from a foreign people, since by the confession of piety, ye have separated yourselves from the blasphemies of the Gentiles. For it is not your tongue, but a foreign one, which knoweth not how to praise God, to whom ye sing Allelujah. For "Judah" hath become " His sanctuary" in you; for "he is not a Jew which is one outwardly ; neither is that circumcision, which is outward in the flesh; but he is a Jew which is one inwardly, and by circumcision of the heart." ? Examine then your hearts, if faith hath circumcised them, if confession hath cleansed them ; in you " Judah " hath become " His sanctuary," in you " Israel'' hath become " His dominion." For " He gave" unto you " the power to become the sons of God.'"3 . 7. But I would not that ye should seek without yourselves, how the Jordan was turned back, I would not ye should augur anything evil. For the Lord chideth those who have "turned" their " back"' unto Him, "and not their face." 4 And whoever forsaketh the source of his being, and turneth away from his Creator; as a river into the sea, he glides into the bitter wickedness of this world. It is therefore good for him that he turn back, and that God whom he had set behind his back, may be before his face as he
PSALM CXV."™
1. "Not unto us, O Lord, not unto us, but unto Thy Name give the praise'"' (ver.1). For that grace of the water that gushed from the rock
('now that rock was Christ" '?), was not given on the score of works that had gone before, but of His mercy "that justifieth the ungodly." %3 For " Christ died for sinners," '4 that men might not seek any glory of their own, but in the Lord's Name.
2. "For Thy loving mercy, and for Thy truth's sake" (ver. 2). Observe how often these two qualities, loving mercy and truth, are joined together in the holy Scriptures. For in His loving mercy He called sinners, and in His truth He judgeth those who when called refused to come. "That the heathen may not say, Where is now their God?" For at the last, His loving mercy and truth will shine forth, when " the sign of the Son'of man shall appear
5 Philip. iti. 13. 6 Matt. xxviii. 30. 7 John iv. 14. 8 John vi. 60, 9 Luke ae 26, 27. Io ee Vil. 37. It Lat. CXIII. 12 x Cor. x 13 Rom. iv. 5. 14 Rom. v. 6. [In Sept. and Vale. this Psalm is joined with Ps, cxiv. —C.]
2 Rom. ii. 28, 29. 1 (re. Micah. See vii. 19.—C.]
i 4 Jer. ii. 27. 3 John i. 12.
THE WORKS OF ST.. AUGUSTIN:
[PsaALm CXV.
temptible is here mentioned: and indeed to that mind which is not earth, both gold and silver is earth, but more beautiful and brilliant, more solid and firm. Employ not then the hands of men, to create a false Deity out of that metal which a true God hath created; nay, a false man, whom thou mayest worship for a true Godse \ 5. "For they have mouths, and speak not: eyes have they, and see not" (ver. 5). "They have ears, and hear not: noses have they, and smell not" (ver. 6). "They have hands, and handle not; feet have they, and walk not; neither cry they through their throat" (ver. 7). Even their artist therefore surpasseth them, since he had the faculty of moulding them by the motion and functions of his limbs: though thou wouldest be ashamed to worship that artist. Even thou surpassest them, though thou hast not made these things, since thou doest what they cannot do. Even a beast doth excel them ; for unto this it is added, "neither cry they through their throat." For after he had said above, "they have mouths, and speak not ;"" what need was there, after he had enumerated the limbs from head to feet, to repeat what he had said of their crying through their throat; unless, I suppose, because we perceive that what he mentioned of the other members, was common to men and beasts? For they see, and hear, and smell, and walk, and some, apes for instance, handle with hands. But what he had said of the mouth, is peculiar to men: since beasts do not speak. But that no one might refer what hath been said to the works of human members alone, and prefer men only to the gods of the heathen; after all this he added these words, " neither cry they through their throat: " which again is common to men and cattle... . How much better then do mice and serpents, and other animals of like sort, judge of the idols of the heathen, so to speak, for they regard not the human figure in them when they see not the human life. For this reason they usually build nests in them, and unless they are deterred by human movements, they seek for themselves no safer habitations. A man then moveth himself, that he may frighten away a living beast from his own god; and yet worshippeth that god who cannot move himself, as if he were powerful, from whom he drove away one better than the object of his worship. . . . Even the dead surpasseth a deity who neither liveth nor hath lived. ...
in heaven, and then shall all tribes of the earth cry woe ;''? nor shall they then say, " Where is their God?"' when He is no longer preached unto them to be believed in, but displayed before them to be trembled at.
3. "As for our God, He is in heaven above"' (ver. 3). Not in heaven, where they see the sun and moon, works of God which they adore, but "in heaven above," which overpasseth all heavenly and earthly bodies. Nor is our God in heaven in such a sense, as to dread a fall that should deprive Him of His throne, if heaven were withdrawn from under Him. "In heaven and earth He hath made whatsoever pleased
Him." Nor doth He stand in need of His own works, as if He had place in them where He might abide ; but endureth in His own eternity, wherein He abideth and hath done whatsoever pleased Him, both in heaven and earth; for! they did not support Him, as a condition of their being created by Him: since, unless they had been created, they could not have supported
Him. Therefore, in whatsoever He Himself dwelleth, He, so to speak, containeth this as in need of Himself, He is not contained by this as if He needed it. Or it may be thus understood: " In heaven and in earth He hath done whatsoever pleased Him," whether among the higher or the lower orders of His people, He hath made His grace His free gift, that no man may boast in the merits of his own works... . 4. "Their idols," he saith, "are silver and gold, even the work of men's hands" (ver. 4). That is, although we cannot display our God to your carnal eyes, whom ye ought to recognise through his works ; yet be not seduced by your vain pretences, because ye can point with the finger to, the objects of your worship. For it were much worthier for you not to have what to point to, than that your hearts' blindness should be displayed in what is exhibited to these eyes by you: for what do ye exhibit, save gold and silver? They have indeed both bronze, and wood, and earthenware idols, and of different materials of this description ; but the Holy Spirit preferred mentioning the more precious material, because when every man hath blushed for that which he sets more by, he is much more easily turned away from the worship of meaner objects.
For it is said in another passage of Scripture concerning the worshippers of images, "Saying to a stock, Thou art my father; and to a stone, Thou hast brought me forth."? But lest that man who speaketh thus not to a stone or stock, but to gold and silver, seem wiser to himself ; let him look this way, let him turn hitherwarcs the ear of his heart: " The idols of the Gentiles are gold and silver." Nothing mean and con-
6. But they seem to themselves to have a purer religion, who say, I neither worship an idol, nor a devil; but in the bodily image I behold an emblem of that which I am bound to
3 [The pretext of all image-worship. — C.]
I Matt. xxiv. 30. 2 Jer. ii. 37.