"And they were glad, because they were still, and He brought them into the haven of their desire" (ver. 30). "Let His mercies confess unto the Lord, and His wonders towards the sons of men" (ver. 31). Everywhere, without exception, let not our merits, not our strength, not our wisdom, "confess unto the Lord," but, "His mercies." Let Him be loved in every deliverance of ours, who has been invoked in every distress.
8. "And let them exalt Him in the assembly of the people, and praise Him in the seat of the elders" (ver. 32). Let them exalt, let them praise, peoples and elders, merchants and pilots. For what hath He done in this assembly? What hath He established? Whence hath He rescued it? What hath He granted it? Even as He resisted the proud, and gave grace to the humble: [4885] the proud, that is, the first people of the Jews, arrogant, and extolling itself on its descent from Abraham, and because to that nation "were entrusted the oracles of God." [4886] These things did not avail them unto soundness, but unto pride of heart, rather to swelling than to greatness. What then did God, resisting the proud, but giving grace to the humble; cutting off the natural branches for their pride; grafting in the wild olive for its humility?
"He made the rivers a wilderness" (ver. 33). Waters did run there, prophecies were in course. Seek now a prophet among the Jews; thou findest none. For "He made the outgoings of waters to be thirst." Let them say, "Now there is no prophet more, and He will not know us any more." [4887] "A fruitful land to be saltpools" (ver. 34). Thou seekest there the faith of Christ, thou findest not: thou seekest a prophet, thou findest not: thou seekest a sacrifice, thou findest not: thou seekest a temple, thou findest none. Wherefore this? "From the wickedness of them that dwell therein." Behold how He resisteth the proud: hear how He giveth grace to the humble. "He made the wilderness to be a standing water, and the dry ground to be outgoings of waters" (ver. 35). "And He caused the hungry to dwell there" (ver. 36). Because to Him it was said, "Thou art a Priest for ever, after the order of Melchizedec." [4888] For thou seekest a sacrifice among the Jews; thou hast none after the order of Aaron. Thou seekest it after the order of Melchizedec; thou findest it not among them, but through the whole world it is celebrated in the Church. "From the rising of the sun to the setting thereof the name of the Lord is praised." [4889] ..."And they sowed fields, and planted vineyards, and gat fruit of corn" (ver. 37): at which that workman rejoiceth, who saith, "Not because I desire a gift, but I seek fruit." [4890] "And He blessed them, and they were multiplied exceedingly, and their cattle were not diminished" (ver. 38). This standeth. For "the foundation of God standeth sure; because the Lord knoweth them that are His." [4891] They are called "beasts of burden," and "cattle," that walk simply in the Church, yet are useful; not much learned, but full of faith. Therefore, whether spiritual or carnal, "He blessed them."
9. "And they became few, and were vexed" (ver. 39). Whence this? From athwart? Nay, from within. For that they should "become few," "They went out from us, but they were not of us." [4892] But therefore he speaketh as of these, of whom he spake before, that they may be discerned with understanding; because he speaketh as if of the same, because of the sacraments they have in common. For they belong to the people of God, though not by the virtue, yet surely by the appearance of piety: for concerning them we have heard the Apostle, "In the last times there shall come grievous times, for there shall be men lovers of themselves." [4893] The first evil is, "lovers of themselves;" that is, as being pleased with themselves. Would that they were not pleasing to themselves, and were pleasing to God: would that they would cry out in their difficulties, and be freed from their distresses. But while they presumed greatly on themselves, "they were made few." It is manifest, brethren: all who separate themselves from unity become few. For they are many; but in unity, while they are not parted from unity. For when the multitude of unity hath begun no more to belong to them, in heresy and schism, they are few. "And they were vexed, from distress of miseries and grief." "Contempt was poured on princes" (ver. 40). For they were rejected by the Church of God, and the more because they wished to be princes, therefore they were despised, and became salt that had lost its savour, cast out abroad, so that it is trodden under foot of men. [4894] "And He led them astray in the pathless place, and not in a way." Those above in the way, those directed to a city, and finally led thither, not led astray; but these, where there was no way, led astray. What is, "Led them astray"? God "gave them up to their own hearts' lusts." [4895] For "led astray" means this, gave them up to themselves. For if thou enquire closely, it is they that lead themselves astray...."And He helped the poor out of beggary" (ver. 41). What meaneth this, brethren? Princes are despised, and the poor helped. The proud are cast aside, and the humble provided for...."And made him households like sheep." Thou understandest one poor man and one beggar of him concerning whom he said, "He hath helped the poor out of misery:" this poor man is now many households, this poor man is many nations; many Churches are one Church, one nation, one household, one sheep. These are great mysteries, great types, how profound, how full of hidden meanings; how sweetly discovered, since long hidden. Therefore, "the righteous will consider this, and rejoice: and the mouth of all wickedness shall be stopped" (ver. 42). That wickedness that doth prate against unity, and compelleth truth to be made manifest, shall be convicted, and have its mouth stopped.
10. "Who is wise? and he will consider these things; and will understand the mercies of the Lord" (ver. 43)....Not his own deservings, not his own strength, not his own power; but "the mercies of the Lord;" who, when he was wandering and in want, led him back to the path, and fed him; who, when he was struggling against the difficulties of his sins, and bound down with the fetters of habit, released and freed him; who, when he loathed the Word of God, and was almost dying with a kind of weariness, restored him by sending him the medicine of His Word; who, when he was endangered among the risks of shipwreck and storm, stilled the sea, and brought him into port; who, finally, placed him in that people, where He giveth grace to the humble; not in that where he resisteth the proud; and hath made him His own, that remaining within he may be multiplied, not that going out he may be minished. The righteous see this, and rejoice. "The mouth," therefore, "of all wickedness shall be stopped."
[4871] Lat. CVI.
[4872] [It was not used in Lent, and was a feature of the Easter solemnities. See Ps. cxi. infra.--C.]
[4873] See on Ps. cxi.
[4874] Ps. xxxiv. 1.
[4875] Rom. viii. 15.
[4876] 1 Pet. ii. 3.
[4877] Eructate.
[4878] Exod. xiv. 22.
[4879] 1 Cor. x. 11.
[4880] Luke vii. 30.
[4881] Rom. x. 3.
[4882] Rom. vii. 24.
[4883] Rom. x. 3.
[4884] 2 Cor. i. 8.
[4885] Jas. iv. 6.
[4886] Rom. iii. 2.
[4887] Ps. lxxiv. 9.
[4888] Ps. cx. 4.
[4889] Ps. cxiii. 3 and Mal. i. 10.
[4890] Philip. iv. 17.
[4891] 2 Tim. ii. 19.
[4892] 1 John ii. 19.
[4893] 2 Tim. iii. 2.
[4894] Matt. v. 13.
[4895] Rom. i. 24.
Psalm CVIII. [4896]
1. I have not thought that the CVIII^th Psalm required an exposition; since I have already expounded it in the LVII^th Psalm, [4897] and in the LX^th, of the last divisions of which this Psalm consisteth. For the last part of the LVII^th is the first of this, as far as the verse, "Thy glory is above all the earth." Henceforth to the end, is the last part of the LX^th: as the last part of the CXXXV^th is the same as that of the CXV^th, [4898] from the verse, "The images of the heathen are but gold and silver:" as the XIV^th[4899] and LIII^d, [4899] with a few alterations in the middle, have everything the same from the beginning to the end. Whatever slight differences therefore occur in this CVIII^th Psalm, compared with those two, of parts of which it is composed, are easy to understand; just as we find in the LVII^th, [4900] "I will sing and give praise; awake, O my glory:" here," I will sing and give praise, with my glory." [4901] Awake, is said there, that he may sing and give praise therewith. Also, there, "Thy mercy is great" (or, as some translate, "is lifted up") "unto the heavens;" [4902] but here, "Thy mercy is great above the heavens." [4903] For it is great unto the heavens, that it may be great in the heavens; and this is what he wished to express by "above the heavens." Also in the LX^th, "I will rejoice, I will divide Shechem:" [4904] here "I will be exalted, and will divide Shechem." [4905] Where is shown what is signified in the division of Shechem, which it was prophesied should happen after the Lord's exaltation, and that this joy doth refer to that exaltation; so that He rejoiceth, because He is exalted. Whence he elsewhere saith, "Thou hast turned my heaviness into joy; Thou hast put off my sackcloth and girded me with gladness." [4906] Also there "Ephraim, the strength of my head:" [4907] but here, "Ephraim the taking up of my head." [4908] But strength cometh from taking up, that is, He maketh men strong by taking up, causing fruit in us; for the interpretation of Ephraim is, bearing fruit. But "taking up" may be understood of us, when we take up Christ; or of Christ, when He, who is Head of the Church, taketh us up. And the words, "them that trouble us," in the former Psalm, [4909] are the same with "our enemies," in this. [4910]
2. We are taught by this Psalm, that those titles which seem to refer to history are most rightly understood prophetically, according to the object of the composition of the Psalms....And yet this Psalm is composed of the latter portions of two, [4911] whose titles are different. Where it is signified that each concur in a common object, not in the surface of the history, but in the depth of prophecy, the objects of both being united in this one, the title of which is, "A Song or Psalm of David:" [4912] resembling neither of the former titles, otherwise than in the word David. Since, "in many places, and in diverse manners," as the Epistle to the Hebrews saith, "God spoke in former times to the fathers through the Prophets;" [4913] yet He spoke of Him whom He sent afterwards, that the words of the Prophets might be fulfilled: for "all the promises of God in Him are yea." [4914]
[4896] Lat. CVII. Why no exposition is here given.
[4897] Ps. lvii. 8-12, lx. 5-12.
[4898] Ps. cxxxv. 15, cxv. 4.
[4899] Ps. liii.
[4900] Ps. lvii. 7, 8.
[4901] Ps. cviii. 1.
[4902] Ps. lvii. 10.
[4903] Ps. cviii. 4.
[4904] Ps. lx. 6.
[4905] Ps. cviii. 7.
[4906] Ps. xxx. 11.
[4907] Ps. lx. 7.
[4908] Ps. cviii. 8.
[4909] Ps. lx. 12.
[4910] Ps. cviii. 13.
[4911] Ps. lvii. Tit.; Ps. lx. Tit.
[4912] Ps. cviii. Tit.
[4913] Heb. i. 1.
[4914] 2 Cor. i. 20.
Psalm CIX. [4915]
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.