8. "The swords of the enemy have failed at the end" (ver. 6). Not enemies in the plural, but this enemy in the singular. Now what enemy's swords have failed but the devil's? Now these are understood to be divers erroneous opinions, whereby as with swords he destroys souls. In overcoming these swords, and in bringing them to failure, that sword is employed, of which it is said in the seventh Psalm, "If ye be not converted, He will brandish His sword." [358] And peradventure this is the end, against which the swords of the enemy fail; since up to it they are of some avail. Now it worketh secretly, but in the last judgment it will be brandished openly. By it the cities are destroyed. For so it follows, "The swords of the enemy have failed at the end: and Thou hast destroyed the cities." Cities indeed wherein the devil rules, where crafty and deceitful counsels hold, as it were, the place of a court, on which supremacy attend as officers and ministers the services of all the members, the eyes for curiosity, the ears for lasciviousness, or for whatsoever else is gladly listened to that bears on evil, the hands for rapine or any other violence or pollution soever, and all the other members after this manner serving the tyrannical supremacy, that is, perverse counsels. Of this city the commonalty, as it were, are all soft affections and disturbing emotions of the mind, stirring up daily seditions in a man. So then where a king, where a court, where ministers, where commonalty are found, there is a city. Now again would such things be in bad cities, unless they were first in individual men, who are, as it were, the elements and seeds of cities. These cities He destroys, when on the prince being shut out thence, of whom it was said, "The prince of this world" has been "cast out," [359] these kingdoms are wasted by the word of truth, evil counsels are laid to sleep, vile affections tamed, the ministries of the members and senses taken captive, and transferred to the service of righteousness and good works: that as the Apostle says, "Sin should no more reign in" our "mortal body," [360] and so forth. Then is the soul at peace, and the man is disposed to receive rest and blessedness. "Their memorial has perished with uproar:" with the uproar, that is, of the ungodly. But it is said, "with uproar," either because when ungodliness is overturned, there is uproar made: for none passeth to the highest place, where there is the deepest silence, but he who with much uproar shall first have warred with his own vices: or "with uproar," is said, that the memory of the ungodly should perish in the perishing even of the very uproar, in which ungodliness riots.
9. "And the Lord abideth for ever" (ver. 7). "Wherefore" then "have the heathen raged, and the people imagined vain things against the Lord, and against His anointed:" [361] for "the Lord abideth for ever. He hath prepared His seat in judgment, and He shall judge the world in equity." He prepared His seat when He was judged. For by that patience Man purchased heaven, and God in Man profited believers. And this is the Son's hidden judgment. But seeing He is also to come openly and in the sight of all to judge the quick and the dead, He hath prepared His seat in the hidden judgment: and He shall also openly "judge the world in equity:" that is, He shall distribute gifts proportioned to desert, setting the sheep on His right hand, and the goats on His left. [362] "He shall judge the people with justice"(ver. 8). This is the same as was said above, "He shall judge the world in equity." Not as men judge who see not the heart, by whom very often worse men are acquitted than are condemned: but "in equity" and "with justice" shall the Lord judge, "conscience bearing witness, and thoughts accusing, or else excusing."
10. "And the Lord hath become a refuge to the poor" (ver. 9). Whatsoever be the persecutions of that enemy, who hath been turned behind, what harm shall he do to them whose refuge the Lord hath become? But this will be, if in this world, in which that one has an office of power, they shall choose to be poor, by loving nothing which either here leaves a man while he lives and loves, or is left by him when he dies. For to such a poor man hath the Lord become a refuge, "an Helper in due season, in tribulation." Lo, He maketh poor, for "He scourgeth every son whom He receiveth." [364] For what "an Helper in due season" is, he explained by adding "in tribulation." For the soul is not turned to God, save when it is turned away from this world: nor is it more seasonably turned away from this world, except toils and pains be mingled with its trifling and hurtful and destructive pleasures.
11. "And let them who know Thy Name, hope in Thee" (ver. 10), when they shall have ceased hoping in wealth, and in the other enticements of this world. For the soul indeed that seeketh where to fix her hope, when she is torn away from this world, the knowledge of God's Name seasonably receives. For the mere Name of God hath now been published everywhere: but the knowledge of the name is, when He is known whose name it is. For the name is not a name for its own sake, but for that which it signifies. Now it has been said, "The Lord is His Name." [365] Wherefore whoso willingly submits himself to God as His servant, hath known this name. "And let them who know Thy Name hope in Thee" (ver. 10). Again, the Lord saith to Moses, "I am That I am; and Thou shalt say to the children of Israel, I Am, hath sent me." [366] "Let them" then "who know Thy Name, hope in Thee;" that they may not hope in those things which flow by in time's quick revolution, having nothing but "will be" and "has been." For what in them is future, when it arrives, straightway becomes the past; it is awaited with eagerness, it is lost with pain. But in the nature of God nothing will be, as if it were not yet; or hath been, as if it were no longer: but there is only that which is, and this is eternity. Let them cease then to hope in and love things temporal, and let them apply themselves to hope eternal, who know His name who said, "I am That I am;" and of whom it was said, "I Am hath sent me." [367] "For Thou hast not forsaken them that seek Thee, O Lord." Whoso seek Him, seek no more things transient and perishable; "For no man can serve two masters." [368]
12. "Sing to the Lord, who dwelleth in Sion" (ver. 11), is said to them, whom the Lord forsakes not as they seek Him. He dwelleth in Sion, which is interpreted watching, and which beareth the likeness of the Church that now is; as Jerusalem beareth the likeness of the Church that is to come, that is, the city of Saints already enjoying life angelical; for Jerusalem is by interpretation the vision of peace. [369] Now watching goes before vision, as this Church goes before that one which is promised, the city immortal and eternal. But in time it goes before, not in dignity: because more honourable is that whither we are striving to arrive, than what we practise, that we may attain to arrive; now we practise watching, that we may arrive at vision. But again this same Church which now is, unless the Lord inhabit her, the most earnest watching might run into any sort of error. And to this Church it was said, "For the temple of God is holy, which temple ye are:" [370] again, "that Christ may dwell in the inner man in your hearts by faith." [371] It is enjoined us then, that we sing to the Lord who dwelleth in Sion, that with one accord we praise the Lord, the Inhabitant of the Church. "Show forth His wonders among the heathen." It has both been done, and will not cease to be done.
13. "For requiring their blood He hath remembered" (ver. 12). As if they, who were sent to preach the Gospel, should make answer to that injunction which has been mentioned, "Show forth His wonders among the heathen," and should say, "O Lord, who hath believed our report?" [372] and again, "For Thy sake we are killed all the day long;" [373] the Psalmist suitably goes on to say, That Christians not without great reward of eternity will die in persecution, "for requiring their blood He hath remembered." But why did he choose to say, "their blood"? Was it, as if one of imperfect knowledge and less faith should ask, How will they "show them forth," seeing that the infidelity of the heathen will rage against them; and he should be answered, "For requiring their blood He hath remembered," that is, the last judgment will come, in which both the glory of the slain and the punishment of the slayers shall be made manifest? But let no one suppose "He hath remembered" to be so used, as though forgetfulness can attach to God; but since the judgment will be after a long interval, it is used in accordance with the feeling of weak men, who think God hath forgotten, because He doth not act so speedily as they wish. To such is said what follows also, "He hath not forgotten the cry of the poor:" that is, He hath not, as you suppose, forgotten. As if they should on hearing, "He hath remembered," say, Then He had forgotten; No, "He hath not forgotten," says the Psalmist, "the cry of the poor."
14. But I ask, what is that cry of the poor, which God forgetteth not? Is it that cry, the words whereof are these, "Pity me, O Lord, see my humiliation at the hands of my enemies"? (ver. 13). Why then did he not say, Pity "us" O Lord, see our humiliation at the hands of "our" enemies, as if many poor were crying; but as if one, Pity "me," O Lord? Is it because One intercedeth for the Saints, "who" first "for our sakes became poor, though He was rich;" [374] and it is He who saith, "Who exaltest me from the gates of death (ver. 14), that I may declare all Thy praises in the gates of the daughter of Sion"? For man is exalted in Him, not that Man only which He beareth, which is the Head of the Church; but whichsoever one of us also is among the other members, and is exalted from all depraved desires; which are the gates of death, for that through them is the road to death. But the joy in the fruition is at once death itself, when one gains what he hath in abandoned wilfulness coveted: for "coveting is the root of all evil:" [375] and therefore is the gate of death, for "the widow that liveth in pleasures is dead." [376] At which pleasures we arrive through desires as it were through the gates of death. But all highest purposes are the gates of the daughter of Sion, through which we come to the vision of peace in the Holy Church....Or haply are the gates of death the bodily senses and eyes, which were opened when the man tasted of the forbidden tree, [377] ... and are the gates of the daughter of Sion the sacraments and beginnings of faith, which are opened to them that knock, that they may arrive at the hidden things of the Son?...
15. Then follows, "I will exult for Thy salvation:" that is, with blessedness shall I be holden by Thy salvation, which is our Lord Jesus Christ, the Power and Wisdom of God. Therefore says the Church, which is here in affliction and is saved by hope, as long as the hidden judgment of the Son is, in hope she says, "I will exult for Thy salvation:" for now she is worn down either by the roar of violence around her, or by the errors of the heathen. "The heathen are fixed in the corruption, which they made" (ver. 15). Consider ye how punishment is reserved for the sinner, out of his own works; and how they that have wished to persecute the Church, have been fixed in that corruption, which they thought to inflict. For they were desiring to kill the body, whilst they themselves were dying in soul. "In that snare which they hid, has their foot been taken." The hidden snare is crafty devising. The foot of the soul is well understood to be its love: which, when depraved, is called coveting or lust; but when upright, love or charity....And the Apostle says, "That being rooted and grounded in love, ye may be able to take in." [378] The foot then of sinners, that is, their love, is taken in the snare, which they hide: for when delight shall have followed on to deceitful dealing, when God shall have delivered them over to the lust of their heart; that delight at once binds them, that they dare not tear away their love thence and apply it to profitable objects; for when they shall make the attempt, they will be pained in heart, as if desiring to free their foot from a fetter: and giving way under this pain they refuse to withdraw from pernicious delights. "In the snare" then "which they have hid," that is, in deceitful counsel, "their foot hath been taken," that is, their love, which through deceit attains to that vain joy whereby pain is purchased.