The Twelfth Sunday after
Trinity
Augustine on Psalm CIX
ALMIGHTY and everlasting God, who art always more ready to hear than we to pray, and art wont to give more than either we desire or deserve; Pour down upon us the abundance of thy mercy; forgiving us those things whereof our conscience is afraid, and giving unto us that that our prayer dare not presume to ask, through Jesus Christ our Lord. Amen.
Source of Collect: Leo [460], revised by Gelasius [494]. (An 1662 revision by Bishop Cosin added and giving us those good things which we are not worthy to ask, but through the merits and mediation of Jesus Christ, thy Son, our Lord. [Barbee and Zahl]
Psalms 109
, 2 Corinthians iii. 4
& St. Mark vii. 31
Homily of Augustine on Psalm CIX
Jeremiah xx. 11
The LORD is with me as a mighty terrible one: therefore my persecutors shall stumble, and they shall not prevail: they shall be greatly ashamed; for they shall not prosper: their everlasting confusion shall never be forgotten. But, O LORD of hosts, that triest the righteous, and seest the reins and the heart, let me see thy vengeance on them: for unto thee have I opened my cause. Sing unto the LORD, praise ye the LORD: for he hath delivered the soul of the poor from the hand of evildoers.
Psalm 109,
2 Corinthians iii. 1 ( appointed lesson expanded to include vs 1-3. )
DO we begin again to commend ourselves? or need we, as some others, epistles of commendation to you, or letters of commendation from you? Ye are our epistle written in our hearts, known and read of all men: Forasmuch as ye are manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshy tables of the heart. Such trust have we through Christ to God-ward: not that we are sufficient of ourselves to think any thing as of ourselves; but our sufficiency is of God; who also hath made us able ministers of the new testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life. But if the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance; which glory was to be done away: how shall not the ministration of the spirit be rather glorious? For if the ministration of condemnation be glory, much more doth the ministration of righteousness exceed in glory.
St Mark vii. 31
JESUS, departing from the coasts of Tyre and Sidon, came unto the sea of Galilee, through the midst of the coasts of Decapolis. And they bring unto him one that was deaf, and had an impediment in his speech; and they beseech him to put his hand upon him. And he took him aside from the multitude, and put his fingers into his ears, and he spit, and touched his tongue; and looking up to heaven, he sighed, and saith unto him, Ephphatha, that is, Be opened. And straightway his ears were opened, and the string of his tongue was loosed, and he spake plain. And he charged them that they should tell no man: but the more he charged them, so much the more a great deal they published it; and were beyond measure astonished, saying, He hath done all things well: he maketh both the deaf to hear, and the dumb to speak.
Scripture from 1928
Book of Common Prayer & KJC
Collect information from The Collects of Thomas
Cranmer
Augustine
Psalm CIX
1. Every one who faithfully readeth the Acts of the Apostles,
acknowledgeth that this Psalm containeth a prophecy of Christ; for it
evidently appeareth that what is here written, "let his days be few,
and let another take his office," is prophesied of Judas, the betrayer
of Christ....For as some things are said which seem peculiarly to apply
to the Apostle Peter, and yet are not clear in their meaning, unless
when referred to the Church, whom he is acknowledged to have
figuratively represented, on account of the primacy [4916] which he
bore among the Disciples; as it is written, "I will give unto thee the
keys of the kingdom of heaven," [4917] and other passages of the like
purport: so Judas doth represent those Jews who were enemies of Christ,
who both then hated Christ, and now, in their line of succession, this
species of wickedness continuing, hate Him. Of these men, and of this
people, not only may what we read more openly discovered in this Psalm
be conveniently understood, but also those things which are more
expressly stated concerning Judas himself.
2. The Psalm, then, beginneth thus: "O God, be not silent as to my
praise; for the mouth of the ungodly, yea, the mouth of the deceitful
is opened upon me" (ver. 1). Whence it appeareth, both that the blame,
which the ungodly and the deceitful is not silent of, is false, and
that the praise, which God is not silent of, is true. "For God is true,
but every man a liar;" [4918] for no man is true, except him in whom
God speaketh. But the highest praise is that of the only-begotten Son
of God, in which He is proclaimed even that which He is, the
only-begotten Son of God. But this did not appear, but, when His
weakness appeared, lay hid, when the mouth of the ungodly and deceitful
was opened upon Him; and for this reason his mouth was opened, because
His virtue was concealed: and he saith, "the mouth of the deceitful was
opened," because the hatred which was covered by deceit burst out into
language.
3. "They have spoken against me with false tongues" (ver. 2): then
chiefly when they praised him as a "good Master" with insidious
adulation. Whence it is elsewhere said: "and they that praised me, are
sworn together against me." [4919] Next, because they burst into cries,
"Crucify Him, crucify Him;" [4920] he hath added, "They compassed me
about also with words of hatred." They who with a treacherous tongue
spoke words seemingly of love, and not of hatred, "against me," since
they did this insidiously; afterwards "compassed me about with words"
not of false and deceitful love, but of open "hatred, and fought
against me without a cause." For as the pious love Christ for nought,
so do the wicked hate Him for nought; for as truth is earnestly sought
by the best men on its own account, without any advantage, external to
itself, in view, so is wickedness sought by the worst men. Whence among
secular authors it is said of a very bad man, "he was wicked and cruel
for no object." [4921]
4. "In place," saith he, "of loving me, they detracted from me" (ver.
3). There are six different acts of this class, which may, when
mentioned, very easily be borne in mind; (1) to return good for evil,
(2) not to return evil for evil; (3) to return good for good, (4) to
return evil for evil; (5) not to return good for good, (6) to return
evil for good. The two first of these belong to the good, and the first
of these two is the better; the two last belong to the wicked, and the
latter of the two is the worse; the two middle to a sort of middle
class of persons, but the first of these borders upon the good, the
latter on the bad. We should remark these things in the holy
Scriptures. Our Lord Himself returneth good for evil, who "justifieth
the ungodly;" [4922] and who, when hanging upon the Cross, said,
"Father, forgive them; for they know not what they do." [4923] ...
5. But after he had said, "in place of loving me, they detracted from
me;" what doth he add? "But I gave myself unto prayer." He said not
indeed what he prayed, but what can we better understand than for them
themselves? For they were detracting greatly from Him whom they
crucified, when they ridiculed Him as if He were a man, whom in their
opinion they had conquered; from which Cross He said, "Father, forgive
them, for they know not what they do;" so that while they in the depth
of their malignity were rendering evil for good, He in the height of
His goodness was rendering good for evil....The divine words then teach
us by our Lord's example, that when we feel others ungrateful to us,
not only in that they do not repay us with good, but even return evil
for good, we should pray; He indeed for others who were raging against
Him, or in sorrow, or endangered in faith; but we for ourselves in the
first place, that we may by the mercy and aid of God conquer our own
mind, by which we are borne on to the desire of revenge, when any
detraction is made from us, either in our presence or our absence....
6. He addeth, "Thus have they rewarded me evil for good" (ver. 4). And
as if we asked, what evil? for what good? "And hatred," he saith, "for
my good will." This is the sum total of their great guilt. For how
could the persecutors injure Him who died of His own free-will, and not
by compulsion? But this very hatred is the greatest crime of the
persecutor, although it be the willing atonement of the sufferer. And
he hath sufficiently explained the sense of the above words, "In place
of loving me," since they owed love not as a general duty only, but in
return for His love: in that he hath here added, "for my good will."
This love He mentioneth in the Gospel, when He saith, "How often would
I have gathered thy children together, and thou wouldest not!" [4924]
7. He then beginneth to prophesy what they should receive for this very
impiety; detailing their lot in such a manner, as if he wished its
realization from a desire of revenge. Some not understanding this mode
of predicting the future, under the appearance of wishing evil, suppose
hatred to be returned for hatred, and an evil will for an evil will,
since in truth it belongeth to few to distinguish, in what way the
punishment of the wicked pleaseth the accuser, who longeth to satiate
his enmity; and in how widely different a way it pleaseth the judge,
who with a righteous mind punisheth sins. For the former returneth evil
for evil: but the judge when he punisheth doth not return evil for
evil, since he returneth justice to the unjust; and what is just, is
surely good. He therefore punisheth not from delight in another's
misery, which is evil for evil: but from love of justice, which is good
for evil....
8. "Set thou an ungodly man to be ruler over him; and let Satan stand
at his right hand" (ver. 5). Though the complaint had been before
concerning many, the Psalm is now speaking of one....Since therefore he
is here speaking of the traitor Judas, who, according to the Scripture
in the Acts of the Apostles, was to be punished with the penalty due to
him, [4925] what meaneth, "set thou an ungodly man over him," save him
whom in the next verse he mentioneth by name, when he saith, "and let
Satan stand at his right hand"? He therefore who refused to be subject
unto Christ, deserved this, that he should have the devil set over him,
that is, that he should be subject unto the devil....For this reason
also it is said of those who, preferring the pleasures of this world to
God, styled the people blessed who have such and such things, "their
right hand is a right hand of iniquity." [4926] ...
9. "When sentence is given upon him, let him be condemned, and let his
prayer be turned into sin" (ver. 6). For prayer is not righteous except
through Christ, whom he sold in his atrocious sin: but the prayer which
is not made through Christ, not only cannot blot out sin, but is itself
turned into sin. But it may be inquired on what occasion Judas could
have so prayed, that his prayer was turned into sin. I suppose that
before he betrayed the Lord, while he was thinking of betraying Him;
for he could no longer pray through Christ. For after he betrayed Him,
and repented of it, if he prayed through Christ, he would ask for
pardon; if he asked for pardon, he would have hope; if he had hope, he
would hope for mercy; if he hoped for mercy, he would not have hanged
himself in despair....
10. "Let his days be few" (ver. 7). By "his days," he meant the days of
his apostleship, which were few; since before the Passion of our Lord,
they were ended by his crime and death. And as if it were asked, What
then shall become of that most sacred number twelve, within which our
Lord willed, not without a meaning, to limit His twelve first Apostles?
he at once addeth, "and let another take his office." As much as to
say, let both himself be punished according to his desert, and let his
number be filled up.
11. "Let his children be fatherless, and his wife a widow" (ver. 8).
After his death, both his children were fatherless, and his wife a
widow. "Let his children be vagabonds, and be carried away, and beg
their bread" (ver. 9). By "vagabonds" he meaneth, uncertain whither to
go, destitute of all help. "Let them be driven from their habitations."
He here explaineth what he had said above, "Let them be carried away."
How all this happened to his wife and children, the following verses
explain.
12. "Let the extortioner search out all his substance, and let the
strangers spoil his labour" (ver. 10). "Let there be no man to help
him" (ver. 11): that is, to guard his posterity; wherefore followeth,
"nor to have compassion on his fatherless children"
13. But as even orphans may, without one to help them, and without a
guardian, nevertheless increase amid trouble and want, and preserve
their race by descent; he next saith, "Let his posterity be destroyed;
and in the next generation let his name be clean put out" (ver. 12):
that is, let what hath been generated by him generate no more, and
quickly pass away.
14. But what is it that he next addeth? "Let the wickedness of his
fathers be had in remembrance in the sight of the Lord, and let not the
sin of his mother be done away" (ver. 13). Is it to be understood, that
even the sins of his fathers shall be visited upon him? For upon him
they are not visited, who hath been changed in Christ, and hath ceased
to be the child of the wicked, by not having imitated their conduct.
[4927] ...And to these words, "I will visit the sins of the fathers
upon the children," [4928] is added, "who hate Me;" that is, hate Me as
their fathers hated Me: so that as the effect of imitating the good is
that even their own sins are blotted out, so the imitation of the
wicked causeth men to suffer not their own deservings only, but those
also of those whom they have imitated....
15. "Let them alway be against [4929] the Lord" (ver. 14). "Against the
Lord," meaneth in the Lord's sight: for other translators have rendered
this line, "let them be always in the sight of the Lord;" while others
have rendered it, "let them be before the Lord alway;" as it is
elsewhere said, "Thou hast set our misdeeds in Thy sight." [4930] By
"alway," he meaneth that this great crime should be without pardon,
both here, and in a future life. "Let the memorial of them perish from
off the earth:" that is, of his father and of his mother. By memorial
of them, he meaneth, that which is preserved by successive generations:
this he prophesied should perish from the earth, because both Judas
himself, and his sons, who were the memorial of his father and mother,
without any succeeding offspring, as it is said above, were consumed in
the short space of one generation. [4931] ...
16. "And that, because he remembered not to act mercifully" (ver. 15);
either Judas, or the people itself. But "remembered not" is better
understood of the people: for if they slew Christ, they might well
remember the deed in penitence, and act mercifully towards His members,
whom they most perseveringly persecuted. For this reason he saith, "but
persecuted the poor man and the beggar" (ver. 16). It may indeed be
understood of Judas; for the Lord did not disdain to become poor, when
He was rich, that we might be enriched by His poverty. [4932] But how
shall I understand the word "beggar," save perhaps because He said to
the Samaritan woman, "Give me to drink," [4933] and on the Cross He
said, "I thirst." [4934] But as to what followeth, I do not see how it
can be understood of our Head Himself, that is, the Saviour of His own
body, whom Judas persecuted. For after saying, "He persecuted the poor
man and the beggar:" he addeth, "and to slay," that is, "that he might
slay Him," for some have so rendered it, "Him that was pricked at the
heart." This expression is not commonly used except of the stings of
past sins in the sorrows of penitence; as it is said of those who, when
they had heard the Apostles after our Lord's ascension, were "pricked
in heart," even they who had slain the Lord....
17. The Psalm then continueth: "His delight was in cursing, and it
shall happen to him" (ver. 17). Although Judas loved cursing, both in
stealing from the money bag, and selling and betraying the Lord:
nevertheless, that people more openly loved cursing, when they said,
"His blood be on us, and on our children." [4935] "He loved not
blessing, therefore it shall be far from him." Such was Judas indeed,
since he loved not Christ, in whom is everlasting blessing; but the
Jewish people still more decidedly refused blessing, unto whom he who
had been enlightened by the Lord said, "Will ye also be His disciples?"
[4936] "He clothed himself with cursing, like as with a raiment:"
either Judas, or that people. "And it came into his bowels like water."
[4937] Both without, then, and within; without, like a garment; within,
like water: since he hath come before the judgment-seat of Him "who
hath power to destroy both body and soul in hell;" [4938] the body
without, the soul within. "And like oil into his bones." He showeth
that he worketh evil with delight, and storeth up cursing for himself,
that is, everlasting punishment; for blessing is eternal life. For at
present evil deeds are his delight, flowing like water into his bowels,
like oil into his bones; but it is styled cursing, because God hath
appointed torments for such men.
18. "Let it be unto him as the cloak which covereth him" (ver. 18).
Since he hath before spoken of the cloak, why doth he repeat it? When
he said, "He clothed himself with cursing as with a raiment;" doth the
raiment with which he is "covered" differ from that with which he is
"clothed"? For every man is clothed with his tunic, covered with his
cloak; and what is this, save boasting in iniquity, even in the sight
of men? "and as the girdle," he saith, "that he is alway girded
withal." Men are girded chiefly that they may be better fit for toil,
that they may not be hindered by the folds of their dress. He therefore
girdeth himself with curses, who designeth an evil which he hath
carefully contrived, not on a sudden impulse, and who learneth in such
a manner to do evil, that he is always ready to commit it.
19. "This is the work of them that slander me before the Lord" (ver.
19). He said not, "their reward," but, "their work:" for it is clear
that by the clothing, covering, water, oil, and girdle, he was
describing the very works by which eternal curses are procured. It is
not then one Judas, but many, of whom it is said, "This is the work of
them that slander me before the Lord." Although indeed the plural
number might have been put for the singular; even as, when Herod died,
it was said by the Angel, "They are dead which sought the young Child's
life." [4939] But who slander Christ more before the Lord, than they
who slander the very words of the Lord, by declaring that it is not He
whom the Law of the Lord and His Prophets announced beforehand? "And of
those that speak evil against my soul:" by denying that He, when He had
willed, could have arisen: though He saith, "I have power to lay down
My life, and I have power to take it again." [4940]
20. "But work Thou with me, O Lord God" (ver. 20). Some have thought
"mercifully" should be understood, some have actually added it; but the
best copies have the words thus: "But work Thou with me, O Lord God,
for Thy Name's sake." Whence a higher sense should not be passed over,
supposing the Son to have thus addressed the Father, "Deal Thou with
Me," since the works of the Father and of the Son are the same. Where
although we understand mercy,--for these words follow, "for sweet is
Thy mercy,"--because he said not, "In me," or, "over me;" or anything
of this sort: but, "work Thou with Me;" we rightly understand that the
Father and Son together work mercifully towards the vessels of mercy.
[4941] "Work with me," [4942] may also be understood to mean, help me.
We use this expression in our daily language, when we are speaking of
anything which is in our favour; "It works with us." For the Father
aideth the Son, as far as the Deity aideth Man, on account of His
having assumed the "form of a servant," to which Man, God, and to which
"Form of a servant," the Lord too is Father. For in the "form of God,"
the Son needeth not aid, for He is equally all-powerful with the
Father, on which account He also is the helper of men....And because
when he had said, "Work Thou with me," he added, "for Thy Name's sake,"
he hath commended grace. For without previous deserving works, human
nature was raised to such a height, that the whole in one, the Word and
Flesh, that is, God and Man, was styled the Only-begotten Son of God.
And this was done that that which had been lost might be sought by Him
who had created it, through that which had not been lost; whence the
following words, "For Thy mercy is sweet."
21. "O deliver me, for I am needy and poor" (ver. 21). Need and poverty
is that weakness, through which He was crucified. [4943] "And my heart
is disturbed within me." This alludeth to those words which He spoke
when His Passion was drawing near, "My soul is exceeding sorrowful,
even unto death." [4944]
22. "I go hence like a shadow that declineth" (ver. 22). By this he
signified death itself. For as night comes of the shadow's declining,
so death comes of mortal flesh. "And am driven away as the locusts."
This I think would be more suitably understood of His members, that is,
of His faithful disciples. That he might make it much plainer, he
preferred writing "locusts" in the plural number: although many may be
understood where the singular number is used, as in that passage, "He
spake, and the locust came;" [4945] but it would have been more
obscure. His disciples, then, were driven away, that is, were put to
flight by persecutors, either the multitude of whom He wished to be
signified by the word locusts, or their passing from one place to
another.
23. "My knees are weak through fasting" (ver. 23). We read, that our
Lord Christ underwent a fast of forty days: [4946] but had fasting so
great power over Him, that His knees were weakened? Or is this more
suitably understood of His members, that is, of His saints? "And my
flesh is changed because of the oil;" [4947] because of spiritual
grace. Whence Christ was so called from the Greek word, chrisma, which
signifies unction. But the flesh was changed through the oil, not for
the worse, but for the better, that is, rising from the dishonour of
death to the glory of immortality....His flesh was not yet changed. But
whether the Holy Spirit be represented by water through the notion of
ablution or irrigation, or by oil through that of exultation and the
inflaming of charity; It doth not differ from Itself, because Its types
are different. For there is a great difference between the lion and the
lamb, and yet Christ is represented by both....
24. "I became also a reproach unto them" (ver. 24): through the death
of the Cross. "For Christ hath redeemed us from the curse of the law,
being made a curse for us." [4948] "They looked upon Me, and shaked
their heads." Because they beheld His crucifixion, without beholding
His resurrection: they saw when His knees were weakened, they saw not
when His flesh was changed.
25. "Help me, O Lord my God: O save me according to Thy mercy" (ver.
25). This may be referred to the whole, both to the Head and to the
body: to the Head, owing to His having taken the form of a servant; to
the body, on account of the servants themselves. For He might even in
them have said unto God, "Help Me:" and, "O save Me:" as in them He
said unto Paul, "Why persecutest thou Me"? [4949] The following words,
"according to Thy mercy," describe grace given gratuitously, not
according to the merit of works.
26. "And let them know how that this is Thy Hand, and that Thou, Lord,
hast made it" (ver. 26). He said, "Let them know," of those for whom He
even prayed while they were raging; for even those who afterwards
believed in Him were among the crowd who shook their heads in mockery
of Him. But let those who ascribe unto God the shape of the human body,
learn in what sense God hath a hand. Let us therefore understand, that
the Hand of God meaneth Christ: whence it is elsewhere said, "Unto whom
is the arm of the Lord revealed?" [4950] ...
27. "Though they curse, yet bless Thou" (ver. 27). Vain therefore and
false is the cursing of the sons of men, that have pleasure in vanity,
and seek a lie; [4951] but when God blesseth, He doth what He saith.
"Let them be confounded that rise up against me." For their imagining
that they have some power against Me, is the reason that they rise up
against Me; but when I shall have been exalted above the heavens, and
My glory shall have commenced spreading over the whole earth, they
shall be confounded. "But Thy servant shall rejoice:" either on the
right hand of the Father, or in His members when they rejoice, both in
hope among temptations, and after temptations for evermore.
28. "Let my slanderers be clothed with shame" (ver. 28): that is, let
it shame them to have slandered me. But this may also be understood as
a blessing, in that they are amended. "And let them cover themselves
with their own confusion, as with a double cloak;" for diplois is a
double cloak; that is, let them be confounded both within and without:
both before God and before men.
29. "As for me, I will confess greatly [4952] unto the Lord with my
mouth" (ver. 29)....Is He said to "praise among the multitude" because
He is with His Church here even unto the end of the world; [4953] so
that we may understand by "among the multitude," that He is honoured by
this very multitude? For he is said to be in the midst, unto whom the
chief honour is paid. But if the heart is, as it were, that which is
mid-most of a man, no better construction can be put on this passage
than this, I will praise Him in the hearts of many. For Christ dwelleth
through faith in our hearts; [4954] and therefore he saith, "with my
mouth," that is, with the mouth of my body, which is the Church.
30. "For He stood at the right hand of the poor" (ver. 30). It was said
of Judas, "Let Satan stand at his right hand;" since he chose to
increase his riches by selling Christ; but here the Lord stood at the
right hand of the poor, that the Lord Himself might be the poor man's
riches. "He stood at the right hand of the poor," not to multiply the
years of a life that one day must end, nor to increase his stores, nor
to render him strong in the strength of the body, or secure for a time;
"but," he saith, "to save my soul from the persecutors." Now the soul
is rendered safe from the persecutors, if we do not consent to them
unto evil; but there is no such consent to them when the Lord standeth
at the right hand of the poor, that he may not give way through his
very poverty, that is, weakness. This aid was given to the Body of
Christ in the case of all the holy Martyrs.
Let us pray in the words of Augustine.
Turn we to the Lord God, the Father Almighty, and with pure hearts offer to him, so far as our
meanness can, great and true thanks, with all our hearts praying his exceeding kindness, that of
his good pleasure he would deign to hear our prayers, that by his Power he would drive out the
enemy from our deeds and thoughts, that he would increase our faith, guide our understandings,
give us spiritual thoughts, and lead us to his bliss, through Jesus Christ his Son our Lord, who
liveth and reigneth with him, in the Unity of the Holy Spirit, one God, for ever and ever. Amen.
[A prayer which he was wont to use after his Sermons and Lectures.]
NPNF (V1-08) St. Augustine
Notes:
[4915] Lat. CVIII.
[4916] [That he was facile princeps in the original college, nobody
denies; that he had any supremacy over his brethren, all antiquity, as
well as Holy Scripture, disproves. The keys were equally given to the
others. See A.N.F. vol. viii. p. 601 et seq.--C.]
[4917] Matt. xvi. 19.
[4918] Rom. iii. 4.
[4919] Ps. cii. 8.
[4920] John xix. 6.
[4921] Sallust. Bell. Cat. i.
[4922] Rom. iv. 5.
[4923] Luke xxiii. 34.
[4924] Matt. xxiii. 37.
[4925] Acts i. 20.
[4926] Ps. cxliv. 11.
[4927] Ezek. xviii. 4, 20.
[4928] Exod. xx. 5.
[4929] Contra.
[4930] Ps. xc. 8.
[4931] [Here he inquires whether Judas, in Hades, could know the
condition of his family; and he replies, "It is indeed a great
question, and not one to be discussed at present, because it belongeth
to a labour of greater extent, whether, or to what degree, or in what
manner, the spirits of the dead are aware of what is passing around
us." He compares Luke xvi. 23, 28.--C.]
[4932] 2 Cor. viii. 9.
[4933] John iv. 7.
[4934] John xix. 28.
[4935] Matt. xxxii. 25.
[4936] John ix. 27.
[4937] [It seems to me there is here a reference to the water of
jealousy, Numb. v. 22, 23. Compare Acts i. 18. As to oil, generally a
blessing, compare Ps. lv. 21; Prov. v. 3, 4. "For envy they delivered
Him." Prov. xiv. 30.--C.]
[4938] Matt. x. 28.
[4939] Matt. ii. 20.
[4940] John x. 18.
[4941] Rom. ix. 23.
[4942] Fac Mecum.
[4943] 2 Cor. xiii. 4.
[4944] Matt. xxvi. 38.
[4945] Ps. cv. 34.
[4946] Matt. iv. 2.
[4947] [Strange that our author's power of association fails to connect
this with John xii. 7, and so with another incident in the history of
Judas, quite to his purpose. See this series, vol. vi. p. 174.--C.]
[4948] Gal. iii. 13.
[4949] Acts ix. 4.
[4950] Isa. liii. 1.
[4951] Ps. iv. 2.
[4952] [He says: "The word nimis is used in Latin to express excess,
the contrary to parum, which meaneth deficiency. The Greek word for
nimis is ^gan: but this verse hath sphodra, not ^gan; which our
translators have sometimes rendered by nimis, sometimes by valde (`very
much'). Now if nimis be taken as equivalent to valde, it may be
understood of praise: for this confession signifieth praise. For the
next words are, `and I will praise Him among the multitude.'"--C.]
[4953] Matt. xxviii. 20.
[4954] Eph. iii. 17.
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