The Fifteenth Sunday after Trinity
Homily of Augustine on Psalm
Trinity 15 Home
KEEP, we beseech thee, O Lord, thy Church with thy perpetual mercy; and, because the frailty of man without thee cannot but fall, keep us ever by thy help from all things hurtful, and lead us to all things profitable to our salvation; through Jesus Christ our Lord. Amen.
Source: Bishop Gelasius [494]. Jesus promised us the help of the Holy Spirit to comfort and guide us [Jn 14:26]. In 1 Corinthians 13 Paul tells us it is charity that is profitable. [Barbee & Zahl]
2Kings xxv. 8; Psalms 96, 97 | 79, 80; Galatians vi. 11 & St. Matthew vi. 24
Homily of Augustine on Psalm LXXIX
yet I say unto you, that even Solomon in all his glory was not arrayed like one of these
Photo by Tyson Carroll 2004
2Kings xxv. 8
And in the fifth month, on the seventh day of the month, which is the nineteenth year of king Nebuchadnezzar king of Babylon, came Nebuzaradan, captain of the guard, a servant of the king of Babylon, unto Jerusalem: And he burnt the house of the LORD, and the king's house, and all the houses of Jerusalem, and every great man's house burnt he with fire. And all the army of the Chaldees, that were with the captain of the guard, brake down the walls of Jerusalem round about. Now the rest of the people that were left in the city, and the fugitives that fell away to the king of Babylon, with the remnant of the multitude, did Nebuzaradan the captain of the guard carry away.
Galatians vi. 1
YE see how large a letter I have written unto you with mine own hand. As many as desire to make a fair shew in the flesh, they constrain you to be circumcised; only lest they should suffer persecution for the cross of Christ. For neither they themselves who are circumcised keep the law; but desire to have you circumcised, that they may glory in your flesh. But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world. For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature. And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God. From henceforth let no man trouble me: for I bear in my body the marks of the Lord Jesus. Brethren, the grace of our Lord Jesus Christ be with your spirit. Amen.
St. Matthew vi. 24
NO man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon. Therefore I say unto you, Be not anxious for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than the food, and the body than the raiment? Behold the birds of the heaven, that they sow not, neither do they reap, nor gather into barns; and your heavenly Father feedeth them. Are not ye of much more value than they? And which of you by being anxious can add one cubit unto the measure of his life? And why are ye anxious concerning raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin: yet I say unto you, that even Solomon in all his glory was not arrayed like one of these. But if God doth so clothe the grass of the field, which today is, and tomorrow is cast into the oven, shall he not much more clothe you, O ye of little faith? Be not therefore anxious, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? For after all these things do the Gentiles seek; for your heavenly Father knoweth that ye have need of all these things. But seek ye first his kingdom, and his righteousness; and all these things shall be added unto you. Be not therefore anxious for the morrow: for the morrow will be anxious for itself. Sufficient unto the day is the evil thereof.
Barbee & Zahl The Collects of Thomas Cranmer
Autustine of Hippo
Psalm LXXIX
1. Over the title of this Psalm, being so short and so simple, I think
we need not tarry. But the prophecy which here we read sent before, we
know to be evidently fulfilled. For when these things were being sung
in the times of King David, nothing of such sort, by the hostility of
the Gentiles, as yet had befallen the city Jerusalem, nor the Temple of
God, which as yet was not even builded. For that after the death of
David his son Salomon made a temple to God, who is ignorant? That is
spoken of therefore as though past, which in the Spirit was seen to be
future.
"O God, the Gentiles have come into Thine inheritance" (ver. 1). Under
which form of expression other things which were to come to pass, are
spoken of as having been done. Nor must this be wondered at, that these
words are being spoken to God. For they are not being represented to
Him not knowing, by whose revelation they are foreknown; but the soul
is speaking with God with that affection of godliness, of which God
knoweth. [3668] For even the things which Angels proclaim to men, they
proclaim to them that know them not; but the things which they proclaim
to God, they proclaim to Him knowing, when they offer our prayers, and
in ineffable manner consult the eternal Truth respecting their actions,
as an immutable law. And therefore this man of God is saying to God
that which he is to learn of God, like a scholar to a master, not
ignorant but judging; and so either approving what he hath taught, or
censuring what he hath not taught: especially because under the
appearance of one praying, the Prophet is transforming into himself
those who should be at the time when these things were to come to pass.
[3669] But in praying it is customary to declare those things to God
which He hath done in taking vengeance, and for a petition to be added,
that henceforth He should pity and spare. In this way here also by him
the judgments are spoken of by whom they are foretold, as if they were
being spoken of by those whom they befell, and the very lamentation and
prayer is a prophecy.
2. "They have defiled Thy holy Temple, they have made Jerusalem for a
keeping of apples." "They have made the dead bodies of Thy servants
morsels for the fowls of heaven, the fleshes of Thy saints for the
beasts of the earth" (ver. 2). "They have poured forth their blood like
water in the circuit of Jerusalem, and there was no one to bury them"
(ver. 3). If in this prophecy any one of us shall have thought that
there must be understood that laying waste of Jerusalem, which was made
by Titus the Roman Emperor, when already the Lord Jesus Christ, after
His Resurrection and Ascension, was being preached among the Gentiles,
it doth not occur to me how that people could now have been called the
inheritance of God, as not holding to Christ, whom having rejected and
slain, that people became reprobate, which not even after His
Resurrection would believe in Him, and even killed His Martyrs. For out
of that people Israel whosoever have believed in Christ; to whom the
offer of Christ was made, and in a manner the healthful and fruitful
fulfilment of the promise; concerning whom even the Lord Himself saith,
"I am not sent but to the sheep which have been lost of the house of
Israel," [3670] the same are they that out of them are the sons of
promise; the same are counted for a seed; [3671] the same do belong to
the inheritance of God. From hence are Joseph that just man, and the
Virgin Mary who bore Christ: [3672] hence John Baptist the friend of
the Bridegroom, and his parents Zacharias and Elisabeth: [3673] hence
Symeon the old, [3674] and Anna the widow, who heard not Christ
speaking by the sense of the body; but while yet an infant not
speaking, by the Spirit perceived Him: hence the blessed Apostles:
hence Nathanael, in whom guile was not: [3675] hence the other Joseph,
who himself too looked for the kingdom of God: [3676] hence that so
great multitude who went before and followed after His beast, saying,
"Blessed is He that cometh in the name of the Lord:" [3677] among whom
was also that company of children, in whom He declared to have been
fulfilled, "Out of the mouth of infants and sucklings Thou hast
perfected praise." [3678] Hence also were those after His resurrection,
of whom on one day three and on another five thousand were baptized,
[3679] welded into one soul and one heart by the fire of love; of whom
no one spoke of anything as his own, but to them all things were
common. [3680] Hence the holy deacons, of whom Stephen was crowned with
martyrdom before the Apostles. [3681] Hence so many Churches of Judaea,
which were in Christ, unto whom Paul was unknown by face, [3682] but
known for an infamous ferocity, and more known for Christ's most
merciful grace. Hence even he, according to the prophecy sent before
concerning him, "a wolf ravening, in the morning carrying off, and in
the evening dividing morsels;" [3683] that is, first as persecutor
carrying off unto death, afterwards as a preacher feeding unto life.
These are they that are out of that people the inheritance of God....So
then even at this time a remnant through election of Grace have been
saved. This remnant out of that nation doth belong to the inheritance
[3684] of God: not those concerning whom a little below he saith, "But
the rest have been blinded." For thus he saith. "What then? That which
Israel sought, this he hath not obtained: but the election hath
obtained it: but the rest have been blinded." [3685] This election
then, this remnant, that people of God, which God hath not cast off, is
called His inheritance. But in that Israel, which hath not obtained
this, in the rest that were blinded, there was no longer an inheritance
of God, in reference to whom it is possible that there should be
spoken, after the glorification of Christ in the Heavens, in the time
of Titus the Emperor, "O God, there have come the Gentiles unto Thine
inheritance," and the other things which in this Psalm seem to have
been foretold concerning the destruction of both the temple and city
belonging to that people.
3. Furthermore herein we ought either to perceive those things which
were done by other enemies, before Christ had come in the flesh: at
that time when there were even the holy prophets, when the carrying
away into Babylon took place, [3686] and that nation was grievously
afflicted, and at the time when under Antiochus also the Maccabees,
having endured horrible sufferings, were most gloriously crowned.
[3687] Or certainly if after the Resurrection and Ascension of the Lord
the inheritance of God must be understood to be here spoken of; such
things must be understood herein, as at the hands of worshippers of
idols, and enemies of the name of Christ, His Church, in such a
multitude of martyrs, endured....This Church then, this inheritance of
God, out of circumcision and uncircumcision hath been congregated, that
is, out of the people of Israel, and out of the rest of the nations, by
means of the Stone which the builders rejected, and which hath become
for the Head of the corner, [3688] in which corner as it were two walls
coming from different quarters were united. "For Himself is our peace,
who hath made both one, that He might build two into Himself, making
peace, and might unite together [3689] both in one Body unto God:
[3690] in which Body we are sons of God, "crying, Abba Father." [3691]
Abba, on account of their language; Father, on account of ours. For
Abba is the same as Father....
4. But now in that which followeth, "they have made Jerusalem for a
keeping of apples;" even the Church herself is rightly understood under
this name, even the free Jerusalem our mother, [3692] concerning whom
hath been written, "many more are the sons of the forsaken, than of her
that hath the husband." [3693] The expression, "for a keeping of
apples," I think must be understood of the desertion which the wasting
of persecution hath effected: that is, like a keeping of apples; for
the keeping of apples is abandoned, when the apples have passed away.
And certes when through the persecuting Gentiles the Church seemed to
be forsaken, unto the celestial table, like as it were many and
exceeding sweet apples from the garden of the Lord, the spirits of the
martyrs did pass away.
5. "They have made," he saith, "the dead bodies of Thy servants morsels
for the fowls of heaven, the fleshes of Thy saints for the beasts of
the earth" (ver. 2). The expression, "dead bodies," hath been repeated
in "fleshes:" and the expression, "of Thy servants," hath been repeated
in, "of Thy saints." This only hath been varied, "to the fowls of
heaven, and to the beasts of the earth." Better have they interpreted
who have written "dead," than as some have it, "mortal." For "dead" is
only said of those that have died; but mortal is a term applied even to
living bodies. When then, as I have said, to their Husbandman the
spirits of martyrs like apples had passed away, their dead bodies and
their fleshes they set before the fowls of heaven and the beasts of the
earth: as if any part of them could be lost to the resurrection,
whereas out of the hidden recesses of the natural world He will renew
the whole, by whom even our hairs have been numbered. [3694]
6. "They have poured forth their blood like water," that is, abundantly
and wantonly, "in the circuit of Jerusalem" (ver. 3). If we herein
understand the earthly city Jerusalem, we perceive the shedding of
their blood in the circuit thereof, whom the enemy could find outside
the walls. But if we understand it of that Jerusalem, concerning whom
hath been said, "many more are the sons of her that was forsaken, than
of her that hath the husband," [3695] the circuit thereof is throughout
the universal earth. For in that lesson of the Prophet, wherein is
written, "many more are the sons of her that was forsaken, than of her
that hath the husband:" a little after unto the same is said, "and He
that hath delivered thee, shall be called the God of Israel of the
universal earth." [3696] The circuit then of this Jerusalem in this
Psalm must be understood as followeth: so far as at that time the
Church had been expanded, bearing fruit, and growing in the universal
world, when in every part thereof persecution was raging, and was
making havoc of the Martyrs, whose blood was being shed like water, to
the great gain of the celestial treasuries. But as to that which hath
been added, "and there was no one to bury:" it either ought not to seem
to be an incredible thing that there should have been so great a panic
in some places, that not any buriers at all of holy bodies came
forward: or certes that unburied corpses in many places might lie long
time, until being by the religious in a manner stolen [3697] they were
buried.
7. "We have become," he saith, "a reproach to our neighbours" (ver. 4).
Therefore precious not in the sight of men, from whom this reproach
was, but "precious [3698] in the sight of the Lord is the death of His
saints." [3699] "A scoffing and derision:" or, as some have interpreted
it, "a mockery to them that are in our circuit." It is a repetition of
the former sentence. For that which above hath been called, "a
reproach," the same hath been repeated in, "a scoffing and derision:"
and that which above hath been said in, "to our neighbours," the same
hath been repeated in, "to them that are in our circuit." Moreover, in
reference to the earthly Jerusalem, the neighbours, and those in the
circuit of that nation, are certainly understood to be other nations.
But in reference to the free Jerusalem our mother, [3700] there are
neighbours even in the circuit of her, among whom, being her enemies,
the Church dwelleth in the circuit of the round world.
8. In the second place now giving utterance to an evident prayer,
whence it may be perceived that the calling to remembrance of former
affliction is not by way of information but prayer; "How long," he
saith, "O Lord, wilt Thou be angry, unto the end? shall Thy jealousy
burn like fire?" (ver. 5). He is evidently asking God not to be angry
unto the end, that is, that this so great oppression and tribulation
and devastation may not continue even unto the end; but that He
moderate His chastening, according to that which is said in another
Psalm, "Thou shalt feed us with the bread of tears, and Thou shalt give
us to drink of tears in measure." [3701] For the, "how long, O Lord,
wilt Thou be angry, unto the end?" hath been spoken in the same sense
as if it had been said, Be not, O Lord, angry unto the end. And in that
which followeth, "shall Thy jealousy burn like fire?" both words must
be understood, both, "how long," and, "unto the end:" just as if there
had been said, how long shall there burn like fire Thy jealousy unto
the end? For these two words must be understood in the same manner as
that word which was used a little higher up, namely, "they have made."
For while the former sentence hath, "they have made the dead bodies of
Thy servants morsels for the fowls of heaven:" [3702] this word the
latter sentence hath not, wherein is said, "the fleshes of Thy saints
for the beasts of the earth;" but there is surely understood what the
former hath, namely, "they have made."
Moreover, the anger and jealousy of God [3703] are not emotions of God;
as some do charge upon the Scriptures which they do not understand:
[3704] but under the name of anger is to be understood the avenging of
iniquity; under the name of jealousy, the exaction of chastity; that
the soul may not despise the law of her Lord, and perish by departing
in fornication from the Lord. These then in their actual operation in
men's affliction are violent; but in the disposal of God they are calm,
unto whom hath been said, "But Thou, O Lord of virtues, with calmness
dost judge." [3705] But it is clearly enough shown by these words, that
for sins these tribulations do befall men, though they be faithful:
although hence may bloom the Martyrs' glory by occasion of their
patience, and the yoke of discipline godly endured as the scourge of
the Lord. Of this the Maccabees amid sharp tortures, [3706] of this the
three men amid flames innocuous, [3707] of this the holy Prophets in
captivity, do testify. For although paternal correction most bravely
and most godly they endure, yet they do not hide the fact, that these
things have befallen them for the deservings of their sins. [3708] ...
9. But that which he addeth, "Pour forth Thine anger upon the nations
which have not known Thee, and upon the kingdoms which have not called
upon Thy name" (ver. 6); this too is a prophecy, not a wish. Not in the
imprecation of malevolence are these words spoken, but foreseen by the
Spirit they are predicted: just as in the case of Judas the traitor,
the evil things which were to befall him have been so prophesied as if
they were wished. For in like manner as the prophet doth not command
Christ, though in the imperative mood he giveth utterance to what he
saith, "Gird Thou Thy sword about Thy thigh, O Most Mighty: in Thy
beauty and in Thy goodliness, both go on, and prosperously proceed, and
reign:" [3709] so he doth not wish, but doth prophesy, who saith, "Pour
forth Thine anger upon the nations which have not known Thee." Which in
his usual way he repeateth, saying, "And upon the kingdoms which have
not called upon Thy name." For nations have been repeated in kingdoms:
and that they have not known Him, hath been repeated in this, that they
have not called upon His name. How then must be understood, what the
Lord saith in the Gospel [3710] concerning stripes, "the many and the
few"? if greater the anger of God is against the nations, which have
not known the Lord? For in this which he saith, "Pour forth Thine
anger," with this word he hath clearly enough pointed out, how great
anger he hath willed that there should be understood. Whence afterwards
he saith, "Render to our neighbours seven times as much." [3711] Is it
not that there is a great difference between servants, who, though they
know not the will of their Lord, do yet call upon His name, and those
that are aliens from the family of so great a Master, who are so
ignorant of God, as that they do not even call upon God? For in place
of Him they call upon either idols or demons, or any creature they
choose; not the Creator, who is blessed for ever. For those persons,
concerning whom he is prophesying this, he doth not even intimate to be
so ignorant of the will of their God, as that still they fear the Lord
Himself; but so ignorant of the Lord Himself, that they do not even
call upon Him, and that they stand forth as enemies of His name. There
is a great difference then between servants not knowing the will of
their God, and yet living in His family and in His house, and enemies
not only setting the will against knowing the Lord Himself, but also
not calling upon His name, and even in His servants fighting against
it.
10. Lastly, there followeth, "For they have eaten up Jacob, and his
place they have made desolate" (ver. 7)....How we should view "the
place" of Jacob, must be understood. For rather the place of Jacob may
be supposed to be that city, wherein was also the Temple, whither-unto
the whole of that nation for the purpose of sacrifice and worship, and
to celebrate the Passover, the Lord had commanded to assemble. For if
the assemblies of Christians, letted and suppressed by persecutors, has
been what the Prophet would have to be understood, it would seem that
he should have said, places made desolate, not place. Still we may take
the singular number as put for the plural number; as dress for clothes,
soldiery for soldiers, cattle for beasts: for many words are usually
spoken in this manner, and not only in the mouths of vulgar speakers,
but even in the eloquence of the most approved authorities. Nor to
divine Scripture herself is this form of speech foreign. For even she
hath put frog for frogs, locust for locusts, [3712] and countless
expressions of the like kind. But that which hath been said, "They have
eaten up Jacob," the same is well understood, in that many men into
their own evil-minded body, that is, into their own society, they have
constrained to pass.
11. ...He subjoineth, "Remember not our iniquities of old" (ver. 8). He
saith not bygone, which might have even been recent; but "of old," that
is, coming from parents. For to such iniquities judgment, not
correction, is [3713] owing. "Speedily let Thy mercies anticipate us."
Anticipate, that is, at Thy judgment. For "mercy exalteth above in
judgment." [3714] Now there is "judgment without mercy," but to him
that hath not showed mercy. But whereas he addeth, "for we have become
exceeding poor:" unto this end he willeth that the mercies of God
should be understood to anticipate us; that our own poverty, that is,
weakness, by Him having mercy, should be aided to do His commandments,
that we may not come to His judgment to be condemned.
12. Therefore there followeth, "Help us, O God, our healing [3715] One"
(ver. 9). By this word which he saith, "our healing One," he doth
sufficiently explain what sort of poverty he hath willed to be
understood, in that which he had said, "for we have become exceeding
poor." For it is that very sickness, to which a healer is necessary.
But while he would have us to be aided, he is neither ungrateful to
grace, nor doth he take away free-will. For he that is aided, doth also
of himself something. He hath added also, "for the glory of Thy Name, O
Lord, deliver us:" in order that he who glorieth, not in himself, but
in the Lord may glory. [3716] "And merciful be Thou," he saith, "to our
sins for Thy Name's sake:" not for our sake. For what else do our sins
deserve, but due and condign punishments? But "merciful be Thou to our
sins, for Thy Name's sake." Thus then Thou dost deliver us, that is,
dost rescue us from evil things, while Thou dost both aid us to do
justice, and art merciful to our sins, without which in this life we
are not. For "in Thy sight shall no man living be justified." [3717]
But sin is iniquity. [3718] And "if Thou shalt have marked iniquities,
who shall stand?" [3719]
13. But that which he addeth, "lest at any time they should say among
the Gentiles, Where is their God?" (ver. 10) must be taken as rather
for the Gentiles themselves. For to a bad end they come that have
despaired of the true God, thinking that either He is not, or doth not
help His own, and is not merciful to them. But this which followeth,
"and that there may be known among the nations before our eyes the
vengeance of the blood of Thy servants which hath been shed:" is either
to be understood as of the time, when they believe in the true God that
used to persecute His inheritance; because even that is vengeance,
whereby is slain the fierce iniquity of them by the sword of the Word
of God, concerning which hath been said, "Gird Thou Thy sword:" [3720]
or when obstinate enemies at the last are punished. For the corporal
ills which they suffer in this world, they may have in common with good
men. There is also another kind of vengeance; that wherein the Church's
enlargement and fruitfulness in this world after so great persecutions,
wherein they supposed she would utterly perish, the sinner and
unbeliever and enemy seeth, and is angry; "with his teeth he shall
gnash, and shall pine away." [3721] For who would dare to deny that
even this is a most heavy punishment? But I know not whether that which
he saith, "before our eyes," is taken with sufficient elegance, if by
this sort of punishment we understand that which is done in the inmost
recesses of the heart, and doth torment even those who blandly smile at
us, while by us there cannot be seen what they suffer in the inner man.
But the fact, that whether in them believing their iniquity is slain,
or whether the last punishment is rendered to them persevering in their
naughtiness, without difficulty of doubtfulness is understood in the
saying, "that there may be known before our eyes vengeance among the
nations."
14. And this indeed, as we have said, is a prophecy, not a wish....And
the Lord in the Gospel [3722] hath set before us the widow for an
example, who longing to be avenged, did intercede with the unjust
judge, who at length heard her, not as being guided by justice, but
overcome with weariness: but this the Lord hath set before us, to show
that much more the just God will speedily make the judgment of His
elect, who cry unto Him day and night. Thence is also that cry of the
Martyrs under the altar of God, [3723] that they may be avenged in the
judgment of God. Where then is the, "Love your enemies, do good unto
them that hate you, and pray for them that persecute you"? [3724] Where
is also the, "Not rendering evil for evil, nor cursing for cursing:"
[3725] and, "unto no man rendering evil for evil"? [3726] ...For when
the Lord was exhorting us to love enemies, He set before us the example
of our Father, who is in Heaven, "who maketh His sun to rise upon good
men and evil men, and raineth upon just men and unjust men:" [3727]
doth He yet therefore not chasten even by temporal correction, or not
condemn at the last the obstinately hardened? Let therefore an enemy be
so loved as that the Lord's justice whereby he is punished displease us
not, and let the justice whereby he is punished so please us, as that
the joy is not at his evil but at the good Judge. But a malevolent soul
is sorrowful, if his enemy by being corrected shall have escaped
punishment: and when he seeth him punished, he is so glad that he is
avenged, that he is not delighted with the justice of God, whom he
loveth not, but with the misery of that man whom he hateth: and when he
leaveth judgment to God, he hopeth that God will hurt more than he
could hurt: and when he giveth food to his hungering enemy, and drink
to him thirsty, he hath an evil-minded sense of that which is written,
"For thus doing thou shalt heap coals of fire upon his head." [3728]
...In such sort then under the appearance of one asking in this Psalm,
future vengeance on the ungodly is prophesied of, as that we are to
understand that holy men of God have loved their enemies, and have
wished no one anything but good, which is godliness in this world,
everlasting life in that to come; but in the punishments of evil men,
they have taken pleasure not in the ills of them, but in God's good
judgments; and wheresoever in the holy Scriptures we read of their
hatreds against men, they were the hatreds of vices, which every man
must needs hate in himself, if he loveth himself.
15. But now in that which followeth, "Let there come in before Thy
sight," or, as some copies have it, "In Thy sight, the groans of the
fettered:" not easily doth any one discover that the Saints were thrown
into fetters by persecutors; and if this doth happen amid so great and
manifold a variety of punishments, so rarely it doth happen, that it
must not be believed that the prophet had chosen to allude to this
especially in this verse. But, in fact, the fetters are the infirmity
and the corruptibleness of the body, which do weigh down the soul. For
by means of the frailty thereof, as a kind of material for certain
pains and troubles, the persecutor might constrain her unto
ungodliness. From these fetters the Apostle was longing to be unbound,
and to be with Christ; [3729] but to abide in the flesh was necessary
for their sakes unto whom he was ministering the Gospel. Until then
this corruptible put on incorruption, and this mortal put on
immortality, [3730] like as it were with fetters, the weak flesh doth
let the willing spirit. [3731] These fetters then not any do feel, but
they that in themselves do groan being burthened, desiring to be
clothed upon with the tabernacle which is from Heaven; [3732] because
both death is a terror, and mortal life is sorrow. In behalf of these
men groaning the Prophet doth redouble his groaning, that their
groaning may "come in in the sight of the Lord." They also may be
understood to be fettered, who are enchained with the precepts of
wisdom, the which being patiently supported are turned into ornaments:
whence it hath been written, "Put thy feet into her fetters." [3733]
"According to the greatness," he saith, "of Thy arm, receive Thou unto
adoption the sons of them that are put to death:" [3734] or, as is read
in some copies, "Possess Thou sons by the death of the punished."
[3735] Wherein the Scripture seemeth to me to have sufficiently shown,
what hath been the groan of the fettered, who for the name of Christ
endured most grievous persecutions, which in this Psalm are most
clearly prophesied. For being beset with divers sufferings, they used
to pray for the Church, that their blood might not be without fruit to
posterity; in order that the Lord's harvest might more abundantly
flourish by the very means whereby enemies thought that she would
perish. For "sons of them that were put to death" he hath called them
who were not only not terrified by the sufferings of those that went
before, but in Him for whose name they knew them to have suffered,
being inflamed with their glory which did inspire them to the like, in
most ample hosts they believed. Therefore he hath said, "According to
the greatness of Thine arm." For so great a wonder followed in the case
of Christian peoples, as they, who thought they would prevail aught by
persecuting her, no wise believed would follow.
16. "Render," he saith, "to our neighbours seven times so much into
their bosoms" (ver. 13). Not any evil things he is wishing, but things
just he is foretelling and prophesying as to come. But in the number
seven, that is, in sevenfold retribution, he would have the
completeness of the punishment to be perceived, for with this number
fulness is wont to be signified. Whence also there is this saying for
the good, "He shall receive in this world seven times as much:" [3736]
which hath been put for all. "As if having nothing, and possessing all
things." [3737] Of neighbours he is speaking, because amongst them
dwelleth the Church even unto the day of severing: for not now is made
the corporal separation. "Into their bosoms," he saith, as being now in
secret, so that the vengeance which is now being executed in secret in
this life, hereafter may be known among the nations before our eyes.
For when a man is given over to a reprobate mind, in his inward bosom
he is receiving what he deserveth of future punishments. "Their
reproach wherewith they have reproached Thee, O Lord." This do Thou
render to them sevenfold into their bosoms, that is, in return for this
reproach, most fully do Thou rebuke them in their secret places. For in
this they have reproached Thy Name, thinking to efface Thee from the
earth in Thy servants.
17. "But we Thy people" (ver. 14), must be taken generally of all the
race of godly and true Christians. "We," then, whom they thought they
had power to destroy, "Thy people, and the sheep of thy flock:" in
order that he that glorieth may glory in the Lord, [3738] "will confess
to Thee for an age." But some copies have it, "will confess to Thee for
everlasting." Out of a Greek ambiguity this diversity hath arisen. For
that which the Greek hath, eis ton aiona, may be interpreted both by
"for everlasting," and "for an age;" but according to the context we
must understand which is the better interpretation. The sense then of
this passage seemeth to me to show, that we ought to say "for an age,"
that is, even unto the end of time. But the following verse after the
manner of the Scriptures, and especially of the Psalms, is a repetition
of the former with the order changed, putting that before which in the
former case was after, and that after which in the former case was
before. For whereas in the former case there had been said, "we will
confess to Thee," instead of the same herein hath been said, "We will
proclaim Thy praise." And so whereas in the former case there had been
said, "for an age," instead of the same herein hath been said, "for
generation and generation." For this repetition of generation doth
signify perpetuity: or, as some understand it, it is because there are
two generations, an old and a new....But in many places of holy
Scriptures we have already made known to you that confession is also
put for praise: as in this passage it is, "These words ye shall say in
confession, `That the works of the Lord are very good.'" [3739] And
especially that which the Saviour Himself saith, who had not any sin at
all, which by repentance to confess: "I confess to Thee, Father, Lord
of heaven and earth, that Thou hast hid these things from the wise and
prudent, and hast revealed them to babes." [3740] I have said this, in
order that it may be more clearly perceived how in the expression, "We
will proclaim Thy praise," the same hath been repeated as had been said
higher up, "We will confess to Thee."
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:
Preached after the Exposition of Psalm lxxviii.,
as appears elsewhere.
[3668] One Oxf. ms. "love thou to speak with God with affection of
godliness, things of which God knoweth;" al. "For what things doth not
God see?"
[3669] [Compare 1 Pet. i. 12, a text which floods with light the
subject of inspiration.--C.]
[3670] Matt. xv. 24.
[3671] Rom. ix. 8.
[3672] Matt. i. 16.
[3673] Luke i. 5.
[3674] Luke ii. 25.
[3675] John i. 47.
[3676] John xix. 38; Luke xxiii. 51.
[3677] Matt. xxi. 9.
[3678] Ps. viii. 2.
[3679] Acts ii. 41, iv. 4.
[3680] Acts iv. 32.
[3681] Acts vii. 59.
[3682] Gal. i. 22.
[3683] Gen. xlix. 27.
[3684] One ms. "are the inheritance."
[3685] Rom. xi. 7.
[3686] 2 Kings xxiv. 14.
[3687] 2 Macc. vii.
[3688] Ps. cxviii. 22.
[3689] Coadunaret. mss. "might change."
[3690] Eph. ii. 14, etc.
[3691] Rom. viii. 15.
[3692] Gal. iv. 26.
[3693] Isa. liv. 1.
[3694] Matt. x. 30.
[3695] Isa. liv. 1.
[3696] Isa. liv. 5.
[3697] ["With a pious sacrilege a grave I stole," Dr. Young.--C.]
[3698] Oxf. mss. rep. "precious."
[3699] Ps. cxvi. 15.
[3700] Gal. iv. 26.
[3701] Ps. lxxx. 5.
[3702] Ps. lxxix. 2.
[3703] The anger and jealousy of God.
[3704] Manichaeus.
[3705] Wisd. xii. 18.
[3706] 2 Macc. vii. 1, 2, etc.
[3707] Dan. iii. 21.
[3708] Ps. cxviii. 18; Heb. xii. 6.
[3709] Ps. xlv. 3, 4.
[3710] Luke xii. 47, 48.
[3711] Ps. lxxix. 13.
[3712] Ps. lxxviii. 46.
[3713] Al. "would be."
[3714] Jas. ii. 13.
[3715] Salutaris.
[3716] 1 Cor. i. 31.
[3717] Ps. cxliii. 2.
[3718] i.e., injustice. 1 John iii. 4 and v. 17.
[3719] Ps. cxxx. 3.
[3720] Ps. xlv. 4.
[3721] Ps. cxii. 10.
[3722] Luke xviii. 3.
[3723] Rev. vi. 9.
[3724] Matt. v. 44.
[3725] 1 Pet. iii. 9.
[3726] Rom. xii. 17.
[3727] Matt. v. 45.
[3728] Rom. xii. 20.
[3729] Phil. i. 23.
[3730] 1 Cor. xv. 54.
[3731] Matt. xxvi. 41.
[3732] 2 Cor. v. 4.
[3733] Ecclus. vi. 24.
[3734] Mortificatorum.
[3735] Punitorum, but mss. ap. Ben. and Oxf. mortificatorum.
[3736] Mark x. 30. On Matt xix. 29 there is a var. reading "manifold,"
but not "sevenfold." E.V. "hundred-fold."
[3737] 2 Cor. vi. 10.
[3738] 1 Cor. i. 31.
[3739] Ecclus. xxxix. 33.
[3740] Matt. xi. 25.
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