Psalm LIX
15. “Behold, themselves shall speak in their mouth, and a sword is on the lips of them” (ver. 7). Here is that sword twice whetted, whereof the Apostle saith, “And the sword of the Spirit, which is the Word of God.” Wherefore twice whetted? Wherefore, but because smiting out of both Testaments? With this sword were slain those whereof it was said to Peter, “Slay, and eat.” “And a sword is on the lips of them. For who hath heard?” They all speak in their mouth, “Who hath heard?” That is, they shall be wroth with men that are slow to believe. They that a little before were even themselves unwilling to believe, do feel disgust from men not believing. And truly, brethren, so it is. Thou seest a man slow before he is made a Christian; thou criest to him daily, hardly he is converted: suppose him to be converted, and then he would have all men to be Christians, and wondereth that not yet they are. It hath chanced out to him at evening to have been converted: but because he hath been made hungering like a dog, he hath also on his lips a sword; he saith, “Who hath heard?” What is, “Who hath heard?” “Who hath believed our hearing, and to whom hath the arm of the Lord been revealed?” “For who hath heard?” The Jews believe not: they have turned them to the nations, and have preached. The Jews did not believe; and nevertheless through believing Jews the Gospel went around the city, and they said, “For who hath heard?” “And Thou, Lord, shall deride them” (ver. 8). All nations are to be Christian, and ye say, “Who hath heard?” What is, “shall deride them”? “As nothing Thou shalt esteem all nations.” Nothing for Thee it shall be; because a most easy thing it will be for all nations to believe in Thee.
16. “My strength to Thee I will keep” (ver. 9). For those strong men have fallen for this reason; because their strength to Thee they have not kept: that is, they that upon me have risen up and rushed, on themselves have relied. But I “my strength to Thee will keep:” because if I withdraw, I fall; if I draw near, stronger I am made. For see, brethren, what there is in a human soul. It hath not of itself light, hath not of itself powers: but all that is fair in a soul, is virtue and wisdom: but it neither is wise for itself, nor strong for itself, nor itself is light to itself, nor itself is virtue to itself. There is a certain origin and fountain of virtue, there is a certain root of wisdom, there is a certain, so to speak, if this also must be said, region of unchangeable truth: from this the soul withdrawing is made dark, drawing near is made light.
“Draw near to Him, and be made light:” because by withdrawing ye are made dark. Therefore, “my strength, I will keep to Thee:” not from Thee will I withdraw, not on myself will I rely. “My strength, to Thee I will keep: because, O God, my lifter up Thou art.” For where was I, and where am I? Whence hast Thou taken me up? What iniquities of mine hast Thou remitted? Where was I lying? To what have I been raised up? I ought to have remembered these things: because in another Psalm is said, “For my father and my mother have forsaken me, but the Lord hath taken me unto Him.”
17. “My God, the mercy of Him shall come before me” (ver. 10). Behold what is, “My strength, to Thee I will keep:” on myself I will in no ways at all rely. For what good thing have I brought, that thou shouldest have mercy on me, and shouldest justify me? What in me hast Thou found, save sins alone? Of Thine there is nothing else but the nature which Thou hast created: the other things are mine own evil things which Thou hast blotted out. I have not first risen up to Thee, but to awake me Thou hast come: for “His mercy shall come before me.” Before that anything of good I shall do, “His mercy shall come before me.” What answer here shall the unhappy Pelagius make? “My God hath shown to me among mine enemies” (ver. 11). How great mercy He hath put forth concerning me, among mine enemies He hath showed. Let one gathered compare himself with men forsaken, and one elect with men rejected: let the vessel of mercy compare itself with the vessels of wrath; and let it see how out of one lump God hath made one vessel unto honour, another unto dishonour.
“For so God, willing to show wrath, and to manifest His power, hath brought in, in much patience, the vessels of wrath, which have been perfected unto perdition.” And wherefore this? “In order that He might make known His riches upon the vessels of mercy.” If therefore vessels of wrath He hath brought in, wherein He might make known His riches upon the vessels of mercy, most rightly hath been said, “His mercy shall come before me: My God hath showed to me among mine enemies:” that is however great mercy He hath had concerning me, to me He hath showed it among these men concerning whom He hath not had mercy. For unless the debtor be in suspense, he is less grateful to him by whom the debt hath been forgiven. “My God hath showed to me among mine enemies.”
18. But of the enemies themselves what? “Slay them not, lest sometime they forget Thy law.” He is making request for his enemies, he is fulfilling the commandment.…Slay not them of whom the sins Thou slayest. But what is it to be slain? To forget the law of the Lord. It is real death, to go into the pit of sin; this indeed may be also understood of the Jews. Why of the Jews, “Slay not them, lest sometime they forget Thy law”? Those very enemies of mine, that have slain me, do not Thou slay. Let the nation of the Jews remain: certes conquered it hath been by the Romans, certes effaced is the city of them, Jews are not admitted into their city, and yet Jews there are. For all those provinces by the Romans have been subjugated. Who now can distinguish the nations in the Roman empire the one from the other, inasmuch as all have become Romans and all are called Romans? The Jews nevertheless remain with a mark; nor in such sort conquered have they been, as that by the conquerors they have been swallowed up. Not without reason is there that Cain, on whom, when he had slain his brother, God set a mark in order that no one should slay him. This is the mark which the Jews have: they hold fast by the remnant of their law, they are circumcised, they keep Sabbaths, they sacrifice the Passover; they eat unleavened bread. These are therefore Jews, they have not been slain, they are necessary to believing nations. Why so? In order that He may show to us among our enemies His mercy. “My God hath shown to me in mine enemies.” He showeth His mercy to the wild-olive grafted on branches that have been cut off because of pride. Behold where they lie, that were proud, behold where thou hast been grafted, that didst lie: and be not thou proud, lest thou shouldest deserve to be cut off.
19. “Scatter them abroad in Thy virtue” (ver. 11). Now this thing hath been done: throughout all nations there have been scattered abroad the Jews, witnesses of their own iniquity and our truth. They have themselves writings, out of which hath been prophesied Christ, and we hold Christ. And if sometime perchance any heathen man shall have doubted, when we have told him the prophecies of Christ, at the clearness whereof he is amazed, and wondering hath supposed that they were written by ourselves, then out of the copies of the Jews we prove, how this thing so long time before had been foretold. See after what sort by means of our enemies we confound other enemies. “Scatter them abroad in Thy virtue:” take away from them “virtue,” take away from them their strength. “And bring them down, my protector, O Lord.” “The transgressions of their mouth, the discourse of their lips: and let them be taken in their pride: and out of cursing and lying shall be declared consummations, in the anger of consummation, and they shall not be” (ver. 12). Obscure words these are, and I fear lest they be not well instilled.…
The Second Part.
1. For, behold, the Jews are enemies, whom this Psalm seemeth to imply; the law of God they hold, and therefore of them hath been said, “Slay not them, lest sometime they forget Thy law:” in order that the nation of Jews might remain, and by it remaining the number of Christians might increase. Throughout all nations they remain certainly, and Jews they are, nor have they ceased to be what they were: that is, this nation hath not so yielded to Roman institutions, as to have lost the form of Jews; but hath been subjected to the Romans so as that it still retaineth its own laws; which are the laws of God. But what in their case hath been done? “Ye tithe mint and cummin, and have forsaken the weightier matters of the law, mercy, and judgment, straining a gnat, but swallowing a camel.” This to them the Lord saith. And in truth so they are; they hold the law, hold the Prophets; read all things, sing all things: the light of the Prophets therein they see not, which is Christ Jesus. Not only Him now they see not, when he is sitting in Heaven: but not even at that time saw they Him, when among them humble He was walking, and they were made guilty by shedding the blood of the Same; but not all. This even to-day we commend to the notice of your Love. Not all: because many of them were turned to Him whom they slew, and by believing on Him, they obtained pardon even for the shedding of His blood: and they have given an example for men; how they ought not to despair that sin of whatsoever kind would be remitted to them, since even the killing of Christ was remitted to them confessing.…