The Twentieth Sunday after Trinity
Augustine on Psalm 83
Home, 20th Sunday after Trinity
O ALMIGHTY and most merciful God, of thy bountiful goodness keep us, we beseech thee, from all things that may hurt us; that we, being ready both in body and soul, may cheerfully accomplish those things which thou commandest; through Jesus Christ our Lord. Amen.
Source: Sacrementary of Bishop Gelasius of Rome [494]. Much minor reworking from the Latin. [Barbee and Zalh]
Ephesians v. 15 Psalm 83 & St. Matthew xxii. 1
Augustine on Psalm LXXXIII
[Douay-Rheims Bible]
Ephesians v. 15
SEE then that ye walk circumspectly, not as fools, but as wise, redeeming the time, because the days are evil. Wherefore be ye not unwise, but understanding what the will of the Lord is. And be not drunk with wine, wherein is excess; but be filled with the Spirit; speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord; giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ; submitting yourselves one to another in the fear of God.
St. Matthew xxii. 1
JESUS said, The kingdom of heaven is like unto a certain king, which made a marriage for his son, and sent forth his servants to call them that were bidden to the wedding: and they would not come. Again, he sent forth other servants, saying, Tell them which are bidden, Behold, I have prepared my dinner: my oxen and my fatlings are killed, and all things are ready: come unto the marriage. But they made light of it, and went their ways, one to his farm, another to his merchandise: and the remnant took his servants, and entreated them spitefully, and slew them. But when the king heard thereof, he was wroth: and he sent forth his armies, and destroyed those murderers, and burned up their city. Then saith he to his servants, The wedding is ready, but they which were bidden were not worthy. Go ye therefore into the highways, and as many as ye shall find, bid to the marriage. So those servants went out into the highways, and gathered together all as many as they found, both bad and good: and the wedding was furnished with guests. And when the king came in to see the guests, he saw there a man which had not on a wedding-garment: and he saith unto him, Friend, how camest thou in hither not having a wedding-garment? And he was speechless. Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth. For many are called, but few are chosen.
Homily
Augustine on the Psalms
Psalm LXXXIII
Psalm LXXXIII. [3847]
1. Of this Psalm the title is, "A song of a Psalm of Asaph." We have
already often said what is the interpretation of Asaph, that is,
congregation. That man, therefore, who was called Asaph, is named in
representation of the congregation of God's people in the titles of
many Psalms. But in Greek, congregation is called synagogue, which has
come to be held for a kind of proper name for the Jewish people, that
it should be called The Synagogue; even as the Christian people is more
usually called The Church, in that it too is congregated.
2. The people of God, then, in this Psalm saith, "O God, who shall be
like unto Thee?" (ver. 1). Which I suppose to be more fitly taken of
Christ, because, being made in the likeness of men, [3848] He was
thought by those by whom He was despised to be comparable to other men:
for He was even "reckoned among the unrighteous," [3849] but for this
purpose, that He might be judged. But when He shall come to judge, then
shall be done what is here said, "O God, who is like unto Thee?" For if
the Psalms did not use to speak to the Lord Christ, that too would not
be spoken which not one of the faithful can doubt was spoken unto
Christ. "Thy throne, O God, is for ever and ever, a sceptre of
righteousness is the sceptre of Thy kingdom." [3850] To him therefore
also now it is said, "O God, who shall be like unto Thee?" For unto
many Thou didst vouchsafe to be likened in Thy humiliation, even so far
as to the robbers that were crucified with Thee: but when in glory Thou
shalt come, "who shall be like unto Thee?"...
3. "For lo Thine enemies have sounded, and they that hate Thee have
lifted up the head" (ver. 2). He seems to me to signify the last days,
when these things that are now repressed by fear are to break forth
into free utterance, but quite irrational, so that it should rather be
called a "sound," than speech or discourse. They will not, therefore,
then begin to hate, but "they that hate Thee" will then "lift up the
head." And not "heads," but "head;" since they are to come even to that
point, that they shall have that head, which "is lifted up above all
that is called God, and that is worshipped;" [3851] so that in him
especially is to be fulfilled, "He that exalteth himself shall be
abased;" [3852] and when He to whom it is said, "Keep not silence, nor
grow mild, O God," shall "slay him with the breath of His mouth, and
shall destroy with the brightness of His coming." [3853] "Upon Thy
people they have malignantly taken counsel" (ver. 3). Or, as other
copies have it, "They have cunningly devised counsel, and have devised
against Thy saints." In scorn this is said. For how should they be able
to hurt the nation or people of God, or His saints, who know how to
say, "If God be for us, who shall be against us?" [3854]
4. "They have said, Come, and let us destroy them from a nation" (ver.
4). He has put the singular number for the plural: as it is said,
"Whose is this cattle," even though the question be of a flock, and the
meaning "these cattle." Lastly, other copies have "from nations," where
the translators have rather followed the sense than the word. "Come,
and let us destroy them from a nation." This is that sound whereby they
"sounded" rather than spake, since they did vainly make a noise with
vain sayings. "And let it not be mentioned of the name of Israel any
more." This others have expressed more plainly, "and let there not be
remembrance of the name of Israel any more." Since, "let it be
mentioned of the name" (memoretur nominis), is an unusual phrase in the
Latin language; for it is rather customary to say, "let the name be
mentioned" (memoretur nomen); but the sense is the same. For he who
said, "let it be mentioned of the name," translated the Greek phrase.
But Israel must here be understood in fact of the seed of Abraham, to
which the Apostle saith, "Therefore ye are the seed of Abraham,
according to the promise heirs." [3855] Not Israel according to the
flesh, of which he saith, "Behold Israel after the flesh."
5. "Since they have imagined with one consent; together against Thee
have they disposed a testament" (ver. 5): as though they could be the
stronger. In fact, "a testament" is a name given in the Scriptures not
only to that which is of no avail till the death of the testators, but
every covenant and decree they used to call a testament. For Laban and
Jacob made a testament, [3856] which was certainly to have force
between the living; and such cases without number are read in the words
of God. Then he begins to make mention of the enemies of Christ, under
certain proper names of nations; the interpretation of which names
sufficiently indicates what he would have to be understood. For by such
names are most suitably figured the enemies of the truth. "Idumaeans,"
for instance, are interpreted either "men of blood," or "of earth."
"Ismaelites," are "obedient to themselves," and therefore not to God,
but to themselves. "Moab," "from the father;" which in a bad sense has
no better explanation, than by considering it so connected with the
actual history, that Lot, a father, by the illicit intercourse procured
by his daughter, begat him; since it was from that very circumstance he
was so named. [3857] Good, however, was his father, but as "the Law is
good if one use it lawfully," [3858] not impurely and unlawfully.
"Hagarens," proselytes, that is strangers, by which name also are
signified, among the enemies of God's people, not those who become
citizens, but those who persevere in a foreign and alien mind, and when
an opportunity of doing harm occurs, show themselves. "Gebal," "a vain
valley," that is, humble in pretence. "Amon," "an unquiet people," or
"a people of sadness." "Amalech," "a people licking;" whence elsewhere
it is said, "and his enemies shall lick the earth." [3859] The "alien
race," though by their very name in Latin, they sufficiently show
themselves to be aliens, and for this cause of course enemies, yet in
the Hebrew are called "Philistines," which is explained, "falling from
drink," as of persons made drunken by worldly luxury. "Tyre" in Hebrew
is called Sor; which whether it be interpreted straitness or
tribulation, must be taken in the case of these enemies of God's people
in that sense, of which the Apostle speaks, "Tribulation and straitness
on every soul of man that doeth evil." [3860] All these are thus
enumerated in the Psalms: "The tabernacles of the Edomites,
Ishmaelites, Moab and the Hagarenes, Gebal, and Amon, and Amalech, and
the Philistines with those who inhabit Tyre."
6. And as if to point out the cause why they are enemies of God's
people, he adds, "For Assur came with them." Now Assur is often used
figuratively for the devil, "who works in the children of
disobedience," [3861] as in his own vessels, that they may assail the
people of God. "They have holpen the children of Lot," he saith: for
all enemies, by the working in them of the devil, their prince, "have
holpen the children of Lot," who is explained to mean "one declining."
But the apostate angels are well explained as the children of
declension, for by declining from truth they swerved to become
followers of the devil. These are they of whom the Apostle speaks: "Ye
wrestle not against flesh and blood, but against principalities and
powers, and the rulers of the darkness of this world, against spiritual
wickedness in high places." [3862] Those invisible [3863] enemies are
holpen then by unbelieving men, in whom they work in order to assail
the people of God.
7. Now let us see what the prophetic spirit prays may fall upon them,
rather foretelling than cursing. "Do thou to them," he saith, "as unto
Madian and Sisera, as unto Jabin at the brook of Kishon" (ver. 9).
"They perished at Endor, they became as the dung of the earth" (ver.
10). All these, the history relates, were subdued and conquered by
Israel, which then was the people of God: as was the case also with
those whom he next mentions: "Make their princes like Oreb and Zeb, and
Zebee and Salmana" (ver. 11). The meaning of these names is as follows:
Madian is explained a perverted judgment: Sisera, shutting out of joy:
Jabin, wise. [3864] But in these enemies conquered by God's people is
to be understood that wise man of whom the Apostle speaketh, "Where is
the wise? where is the scribe? where is the disputer of this world?"
[3865] Oreb is dryness, Zeb, wolf, Zebee, a victim, namely of the wolf;
for he too has his victims; Salmana, shadow of commotion. All these
agree to the evils which the people of God conquer by good. Moreover
Kishon, the torrent in which they were conquered, is explained, their
hardness. Endor, where they perished, is explained, the Fountain of
generation, but of the carnal generation namely, to which they were
given up, and therefore perished, not heeding the regeneration which
leadeth unto life, where they shall neither marry nor be given in
marriage, [3866] for they shall die no more. Rightly then it is said of
these: "they became as the dung of the earth," in that nothing was
produced of them but fruitfulness of the earth. As then all these were
in figure conquered by the people of God, as figures, so he prays that
those other enemies may be conquered in truth.
8. "All their princes, who said, Let us take to ourselves the sanctuary
of God in possession" (ver. 12). This is that vain noise, with which,
as said above, Thy enemies have made a murmuring. But what must be
understood by "the sanctuary of God," except the temple of God? as
saith the Apostle: "For the temple of God is holy, [3867] which temple
ye are." [3868] For what else do the enemies aim at, but to take into
possession, that is, to make subject to themselves the temple of God,
that it may give in to their ungodly wills?
9. But what follows? "My God, make them like unto a wheel" (ver. 13).
This is fitly taken as meaning that they should be constant in nothing
that they think; but I think it may also be rightly explained, make
them like unto a wheel, because a wheel is lifted up on the part of
what is behind, [3869] is thrown down on the part of what is in front;
and so it happens to all the enemies of the people of God. For this is
not a wish, but a prophecy. He adds: "as the stubble in the face of the
wind." By face he means presence; for what face hath the wind, which
has no bodily features, being only a motion, in that it is a kind of
wave of air? But it is put for temptation, by which light and vain
hearts are hurried away.
10. This levity, by which consent is easily given to what is evil, is
followed by severe torment; therefore he proceeds:--
"Like as the fire that burneth up the wood, and as the flame that
consumeth the mountains" (ver. 14): "so shalt Thou persecute them with
Thy tempest, and in Thy anger shalt disturb them" (ver. 15). Wood, he
saith, for its barrenness, mountains for their loftiness; for such are
the enemies of God's people, barren of righteousness, full of pride.
When he says, "fire" and "flame," he means to repeat under another
term, the idea of God judging and punishing. But in saying, "with Thy
tempest," he means, as he goes on to explain, "Thy anger:" and the
former expression, "Thou shalt persecute," answers to, "Thou shalt
disturb." We must take care, however, to understand, that the anger of
God is free from any turbulent emotion; for His anger is an expression
for His just method of taking vengeance: as the law might be said to be
angry when its ministers are moved to punish by its sanction.
11. "Fill their faces with shame, and they shall seek Thy name, O Lord"
(ver. 16). Good and desirable is this which he prophesieth for them:
and he would not prophesy thus, unless there were even in that company
of the enemies of God's people, some men of such kind that this would
be granted to them before the last judgment: for now they are mixed
together, and this is the body of the enemies, in respect of the envy
whereby they rival the people of God. And now, where they can, they
make a noise and lift up their head: but severally, not universally as
they will do at the end of the world, when the last judgment is about
to fall. But it is the same body, even in those who out of this number
shall believe and pass into another body (for the faces of these are
filled with shame, that they may seek the name of the Lord), as well as
in those others who persevere unto the end in the same wickedness, who
are made as stubble before the wind, and are consumed like a wood and
barren mountains. To these he again returns, saying, "They shall blush
and be vexed for ever and ever" (ver. 17). For those are not vexed for
ever and ever who seek the name of the Lord, but having respect unto
the shame of their sins, they are vexed for this purpose, that they may
seek the name of the Lord, through which they may be no more vexed.
12. Again, he returns to these last, who in the same company of enemies
are to be made ashamed for this purpose, that they may not be ashamed
for ever: and for this purpose to be destroyed in as far as they are
wicked, that being made good they may be found alive for ever. For
having said of them, "Let them be ashamed and perish," he instantly
adds, "and let them know that Thy name is the Lord, Thou art only the
Most Highest in all the earth" (ver. 18). Coming to this knowledge, let
them be so confounded as to please God: let them so perish, as that
they may abide. "Let them know," he says, "that Thy name is the Lord:"
as if whoever else are called lords are named so not truly but by
falsehood, for they rule but as servants, and compared with the true
Lord are not lords; as it is said, I Am that I Am: [3870] as if those
things which are made are not, compared with Him by whom they are made.
He adds, "Thou only art the Most Highest in all the earth:" or, as
other copies have it, "over all the earth;" as it might be said, in all
the heaven, or over all the heaven: but he used the latter word in
preference, to depress the pride of earth. For earth ceaseth to be
proud, that is, man ceaseth, to whom it was said, "Thou art dust;"
[3871] and "why is earth and ashes proud?" [3872] when he saith that
the Lord is the Most Highest above all the earth, that is, that no
man's thoughts avail against those "who are called according to His
purpose," and of whom it is said, "If God is for us, who can be against
us?" [3873]
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
[3847] Lat. LXXXII.
[3848] Phil. ii. 7.
[3849] Isa. liii. 12.
[3850] Ps. xlv. 6.
[3851] 2 Thess. ii. 4.
[3852] Luke xiv. 11.
[3853] 2 Thess. ii. 8.
[3854] Rom. viii. 31.
[3855] Gal. iii. 29.
[3856] Gen. xxxi. 44.
[3857] Gen. xix. 36, 37.
[3858] 1 Tim. i. 8.
[3859] Ps. lxxii. 9.
[3860] Rom. ii. 9.
[3861] Eph. ii. 2.
[3862] Eph. vi. 12.
[3863] Oxf. mss. "and spiritual."
[3864] Judg. iv. 7, 8.
[3865] 1 Cor. i. 20.
[3866] Luke xx. 35.
[3867] Sanctum.
[3868] 1 Cor. iii. 17.
[3869] Ex his quae retro sunt extollitur, ex his quae ante sunt
dejicitur.
[3870] Exod. iii. 14.
[3871] Gen. iii. 19.
[3872] Ecclus. x. 9.
[3873] Rom. viii. 28, 31.
Finis
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