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."
[3667] Lat. LXXVIII. 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] Manichæus.
[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.
Psalm LXXX. [3741]
1. ...If perchance things obscure demand the office of an interpreter, those things which are evident ought to require of me the office of a reader. The song here is of the Advent of the Lord and of our Saviour Jesus Christ, and of His vineyard. But the singer of the song is that Asaph, as far as doth appear, enlightened and converted, by whose name ye know the synagogue to be signified. Lastly, the title of the Psalm is: "For the end in behalf of them that shall be changed;" that is, for the better. For Christ, the end of the Law, [3742] hath come on purpose that He should change men for the better. And he addeth, "a testimony to Asaph himself." A good testimony of truth. Lastly, this testimony doth confess both Christ and the vineyard; that is, Head and Body, King and people, Shepherd and flock, and the entire mystery of all Scriptures, Christ and the Church. But the title of the Psalm doth conclude with, "for the Assyrians." The Assyrians are interpreted, "men guiding." Therefore it is no longer a generation which hath not guided the heart [3743] thereof, but now a generation guiding. Therefore hear we what he saith in this testimony.
2. What is, "Thou that feedest Israel, hearken, Thou that conducteth Joseph like sheep"? (ver. 1). He is being invoked to come, He is being expected until He come, He is being yearned for until He come. Therefore may He find "men guiding:" "Thou that conductest," he saith, "Joseph like sheep:" Joseph himself like sheep. Joseph himself are the sheep, and Joseph himself is a sheep. Observe Joseph; for although even the interpretation of his name doth aid us much, for it signifieth increase; and He came indeed in order that the grain given to death [3744] might arise manifold; [3745] that is, that the people of God might be increased...."Thou that sittest upon the Cherubin." Cherubin is the seat of the glory of God, and is interpreted the fulness of knowledge. There God sitteth in the fulness of knowledge. Though we understand the Cherubin to be the exalted powers and virtues of the heavens: yet, if thou wilt, thou wilt be Cherubin. [3746] For if Cherubin is the seat of God, hear what saith the Scripture: "The soul of a just man is the seat of wisdom." How, thou sayest, shall I be the fulness of knowledge? Who shall fulfil this? Thou hast the means of fulfilling it: "The fulness of the Law is love." [3747] Do not run after many things, and strain thyself. The amplitude of the branches doth terrify thee: hold by the root, and of the greatness of the tree think not. Be there in thee love, and the fulness of knowledge must needs follow. For what doth he not know that knoweth love? Inasmuch as it hath been said, "God is love." [3748] "Appear." For we went astray because Thou didst not appear. "Before Ephraim and Benjamin and Manasse" (ver. 2). Appear, I say, before the nation of the Jews, before the people of Israel. For there is Ephraim, there Manasses, there Benjamin. But to the interpretation let us look: Ephraim is fruit-bearing, Benjamin son of right hand, Manasses one forgetful. Appear Thou then before one made fruitful, before a son of the right hand: appear Thou before one forgetful, in order that he may be no longer forgetful, but Thou mayest come into his mind that hast delivered him....For weak Thou wast when it was being said, "If Son of God He is, let Him come down from the Cross." [3749] Thou wast seeming to have no power: the persecutor had power over Thee: and Thou didst show this aforetime, for Jacob too himself prevailed in wrestling, a man with an angel. Would he at any time, except the angel had been willing? And man prevailed, and the angel was conquered: and victorious man holdeth the angel, and saith, "I will not let thee go, except thou shalt have blessed me." [3750] A great sacrament! He both standeth conquered, and blesseth the conqueror. Conquered, because he willed it; in flesh weak, in majesty strong....Having been crucified of weakness, rise Thou in power: [3751] "Stir up Thy power, and come Thou, to save us."
3. "O God, convert us." For averse we have been from Thee, and except Thou convert us, we shall not be converted. "And illumine Thy face, and we shall be saved" (ver. 3). Hath He anywise a darkened face? He hath not a darkened face, but He placed before it a cloud of flesh, and as it were a veil of weakness; and when He hung on the tree, He was not thought the Same as He was after to be acknowledged when He was sitting in Heaven. For thus it hath come to pass. Christ present on the earth, and doing miracles, Asaph knew not; but when He had died, after that He rose again, and ascended into Heaven, he knew Him. He was pricked to the heart, and he may have spoken [3752] also of Him this testimony which now we acknowledge in this Psalm. Thou didst cover Thy face, and we were sick: illumine Thou the same, and we shall be whole.
4. "O Lord God of virtues, how long wilt Thou be angry with the prayer of Thy servant?" (ver. 4). Now Thy servant. Thou wast angry at the prayer of Thy enemy, wilt Thou still be angry with the prayer of Thy servant? Thou hast converted us, we know Thee, and wilt Thou still be angry with the prayer of Thy servant? Thou wilt evidently be angry, in fact, as a father correcting, not as a judge condemning. In such manner evidently Thou wilt be angry, because it hath been written, "My son, drawing near unto the service of God, stand thou in righteousness and in fear, and prepare thy soul for temptation." [3753] Think not that now the wrath of God hath passed away, because thou hast been converted. The wrath of God [3754] hath passed away from thee, but only so that it condemn not for everlasting. But He scourgeth, He spareth not: because He scourgeth every son whom He receiveth. [3755] If thou refusest to be scourged, why dost thou desire to be received? He scourgeth every son whom He receiveth. He who did not spare even His only Son, scourgeth every one. But nevertheless, "How long wilt Thou be angry with the prayer of Thy servant?" No longer thine enemy: but, "Thou wilt be angry with the prayer of Thy servant," how long? There followeth: "Thou wilt feed us with the bread of tears, and wilt give us to drink with tears in measure" (ver. 5). What is, "in measure"? Hear the Apostle: "Faithful is God, who doth not suffer you to be tempted above that ye are able to bear." [3756] The measure is, according to your powers: the measure is, that thou be instructed, not that thou be crushed.