Augustine of Hippo

What does he mean to express by the "thigh"? The flesh. Whence those words, "A prince shall not depart from Judah; and a lawgiver from his thighs"? Did not Abraham himself (to whom was promised the seed in which "all the nations of the earth were to be blessed"), when he sent his servant to seek and to bring home a wife for his son, being by faith fully persuaded, that in that, so to speak, contemptible seed was contained the great Name; that is, that the Son of God was to come of the seed of Abraham, out of all the children of men; did not he, I say, cause his servant to swear unto him in this manner, saying, "Put your hand under my thigh," [Genesis 24:2] and so swear; as if he had said, "Put your hand on the altar, or on the Gospel, or on the Prophet, or on any holy thing." "Put" (he says) "your hand under my thigh;" having full confidence, not ashamed of it as unseemly, but understanding therein a truth. "With Your beauty and Your glory." Take to You that righteousness, in which You are at all times beautiful and glorious. "And speed on, and proceed prosperously, and reign" [Psalm 45:4]. Do we not see it so? Is it not already come to pass? He has "sped on; has proceeded prosperously, and He reigns;" all nations are subdued unto Him. What a thing was it to see that "in the Spirit," of which same thing it is now in our power to experience in the reality! At the time when these words were said, Christ did not yet "reign" thus; had not yet sped on, nor "proceeded prosperously." They were then being preached, they have now been fulfilled: in many things we have God's promise fulfilled already; in some few we have to claim its fulfilment yet.

"Your arrows are sharp, are most powerful" [Psalm 45:5]; words that pierce the heart, that kindle love. Whence in the Song of Songs it is said, "I am wounded with love." [Song of Songs 2:5] For she speaks of being "wounded with love;" that is, of being in love, of being inflamed with passion, of sighing for the Bridegroom, from whom she received the arrow of the Word. "Your arrows are sharp, are most powerful;" both piercing, and effective; "sharp, most powerful." "The peoples shall fall under You." Who have "fallen"? They who were "wounded" have also "fallen." We see the nations subdued unto Christ; we do not see them "fall." He explains where they "fall," viz. "in the heart." It was there they lifted themselves up against Christ, there they "fall" down before Christ. Saul was a blasphemer of Christ: he was then lifted up, he prays to Christ, "he is fallen," he is prostrate before Him: the enemy of Christ is slain, that the disciple of Christ may live! By an arrow launched from heaven, Saul (not as yet Paul, but still Saul), still lifted up, still not yet prostrate, is wounded in "the heart:" he received the arrow, he fell "in heart." For though he fell prostrate on his face, it was not there that he fell down in heart: but it was there where he said aloud, "Lord, what dost Thou bid me do?" [Acts 9:6] But just now thou were going to bind the Christians, and to bring them to punishment: and now you say unto Christ, "What dost Thou bid me do?" O arrow sharp and most mighty, by whose stroke "Saul" fell, so as to become "Paul." As it was with him, so was it also with "the peoples;" consider the nations, observe their subjection unto Christ. "The peoples" (then) "shall fall under You in the heart of the King's enemies;" that is, in the heart of Your enemies. For it is Him that he calls King, Him that he recognises as King. "The peoples shall fall under You in the heart of the King's enemies." They were "enemies" before; they have been stricken by your arrows: they have fallen before You. Out of enemies they have been made friends: the enemies are dead, the friends survive. This is the meaning of, "for those which shall be changed." We are seeking to "understand" each single word, and each separate verse; yet so far only are we to seek for their "understanding," as to leave no one to doubt that they are spoken of Christ.

"Your throne, O God, is for ever and ever" [Psalm 45:6]. Because God has "'blessed You' for ever," on account of the "grace poured over Your lips." Now the throne of the Jewish Kingdom was a temporal one; belonging to those who were under the Law, not to those who were under "grace:" He came to "redeem those who were under the Law," and to place them under "Grace." His "Throne is for ever and ever." Why? For that first throne of the Kingdom was but a temporal one: whence then have we a "throne for ever and ever"? Because it is God's throne. O divine Attribute of Eternity! for God could not have a temporal throne. "Your throne, O God, is for ever and ever— a sceptre of direction is the sceptre of Your Kingdom." "The sceptre of direction" is that which directs mankind: they were before crooked, distorted; they sought to reign for themselves: they loved themselves, loved their own evil deeds: they submitted not their own will to God; but would fain have bent God's will to conformity with their own lusts. For the sinner and the unrighteous man is generally angry with God, because it rains not! and yet would have God not be angry with himself, because he is profligate. And it is pretty much for this very reason that men daily sit, to dispute against God: "This is what He ought to have done: this He has not well done." Thou forsooth see what you do. He knows not what He does! It is you that are crooked! His ways are right. When will you make the crooked coincide with the straight? It cannot be made to coincide with it. Just as if you were to place a crooked stick on a level pavement; it does not join on to it; it does not cohere; it does not fit into the pavement. The pavement is even in every part: but that is crooked; it does not fit into that which is level. The will of God then is "equal," your own is "crooked:" it is because you can not be conformed unto it, that it seems "crooked" unto you: rule you yourself by it; seek not to bend it to your own will: for you can not accomplish it; that is at all times "straight"! Would you abide in Him? "Correct you yourself;" so will the sceptre of Him who rules you, be unto you "a rule of direction." Thence is He also called King, from "ruling." For that is no "ruler" that does not correct. Hereunto is our King a King of "right ones." Just as He is a Priest (Sacerdos) by sanctifying us, so is He our King, our Ruler, by "ruling" us....

"You have loved righteousness, and hated iniquity" [Psalm 45:7]. See there "the rod of direction" described. "You have loved righteousness, and hated iniquity." Draw near to that "rod;" let Christ be your King: let Him "rule" you with that rod, not crush you with it. For that rod is "a rod of iron;" an inflexible rod. "You shall rule them with a rod of iron: and break them in pieces like a potter's vessel." Some He rules; others He "breaks in pieces:" He "rules" them that are spiritual: He "breaks in pieces" them that are carnal....Would He so loudly declare that He was about to smite you, if He wished to smite you? He is then holding back His hand from the punishment of your offenses; but do not thou hold back. Turn you yourself to the punishment of your offenses: for unpunished offenses cannot be: punishment therefore must be executed either by yourself, or by Him: do thou then plead guilty, that He may reprieve you. Consider an instance in that penitential Psalm: "Hide Your face from my sins." Did he mean "from me"? No: for in another passage he says plainly, "Hide not Your face from me." "Turn" then "Your face from my sins." I would have You not see my sins. For God's "seeing" is animadverting upon. Hence too a Judge is said to "animadvert" on that which he punishes; i.e. to turn his mind on it, to bend it thereon, even to the punishment of it, inasmuch as he is the Judge. So too is God a Judge. "Turn Thou Your face from my sins." But you yourself, if you would have God turn "His face" from them, turn not your own face from them. Observe how he proposes this to God in that very Psalm: "I acknowledge," he says, "my transgression, and my sin is ever before me." He would fain have that which he wishes to be ever before his own eyes, not be before God's eyes. Let no one flatter himself with fond hopes of God's mercy. His sceptre is "a sceptre of righteousness." Do we say that God is not merciful? What can exceed His mercy, who shows such forbearance to sinners; who takes no account of the past in all that turn unto Him? So love thou Him for His mercy, as still to wish that He should be truthful. For mercy cannot strip Him of His attribute of justice: nor justice of that of mercy. Meanwhile during the time that He postpones your punishment, do not thou postpone it.

"Out of Your garments is the smell of myrrh, amber, and cassia" [Psalm 45:8]. Out of Your garments is perceived the smell of fragrant odours. By His garments are meant His Saints, His elect, His whole Church, which he shows forth, as His garment, so to speak; His robe "without spot and wrinkle," [Ephesians 5:27] which on account of its spots He has "washed" in His blood; on account of its "wrinkles" extended on His Cross. Hence the sweet savour which is signified by certain perfumes there mentioned. Hear Paul, that "least of the Apostles" (that "hem of that garment," which the woman with the issue of blood touched, and was healed), hear him saying: "We are a sweet savour of Christ, in every place, both in them that are saved, and in them that perish." [2 Corinthians 2:14-15] He did not say, "We are a sweet savour in them that are saved, and a foul savour in them that are lost:" but, as far as relates to ourselves, "we are a sweet savour both in them that are saved, and in them that perish."...They who loved him were saved by the odour of "sweet savour;" they who envied him, perished by means of that "sweet savour." To them that perished then he was not a foul "savour," but a "sweet savour." For it was for this very reason they the more envied him, the more excellent that grace was which reigned in him: for no man envies him who is unhappy. He then was glorious in the preaching of God's Word, and in regulating his life according to the rule of that "rod of direction;" and he was loved by those who loved Christ in him, who followed after and pursued the odour of sweet savour; who loved the friend of the bridegroom: that is to say, by the Bride Herself, who says in the Song of Songs, "We will run after the sweet savour of your perfumes." But the others, the more they beheld him invested with the glory of the preaching of the Gospel, and of an irreproachable life, were so much the more tortured with envy, and found that sweet savour prove death to them.

What a nuptial song! Behold in the midst of songs full of rejoicing, comes forth the Bride herself. For the Bridegroom was coming. It was He who was being described: it was on Him all our attention was fixed.

"Upon Your right hand stood the Queen" [Psalm 45:9]. She which stands on the left is no Queen. For there will be one standing on "the left" also, to whom it will be said, "Go into everlasting fire." [Matthew 25:41] But she shall stand on the right hand, to whom it will be said, "Come, you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world." [Matthew 25:34] On Your right hand stood the Queen, "in a vesture of gold, clothed about with various colours." What is the vesture of this Queen? It is one both precious, and also of various colours: it is the mysteries of doctrine in all the various tongues: one African, one Syrian, one Greek, one Hebrew, one this, and one that; it is these languages that produce the various colours of this vesture. But just as all the various colours of the vesture blend together in the one vesture, so do all the languages in one and the same faith. In that vesture, let there be diversity, let there be no rent. See we have "understood" the various colours of the diversity of tongues; and the vesture to refer to unity: but in that diversity itself, what is meant by the "gold"? Wisdom itself. Let there be any diversity of tongues you please, but there is but one "gold" that is preached of: not a different gold, but a different form of that gold. For it is the same Wisdom, the same doctrine and discipline that every language preaches. In the languages there is diversity; gold in the thoughts.

The Prophet addresses this Queen (for he delights in singing to her), and moreover each one of us, provided, however, we know where we are, and endeavour to belong to that body, and do belong to it in faith and hope, being united in the membership of Christ. For it is us whom he addresses, saying, "Hearken, O daughter, and behold" [Psalm 45:10], as being one of the "Fathers" (for they are "daughters of kings"), although it be a Prophet, or although it be an Apostle that is addressing her; addressing her, as a daughter, for we are accustomed to speak in this way, "Our fathers the Prophets, our fathers the Apostles;" if we address them as "fathers," they may address us as children: and it is one father's voice addressing one daughter. "Hearken, O daughter, and see." "Hear" first; afterward "see." For they came to us with the Gospel; and that has been preached to us, which as yet we do not see, and which on hearing of it we believed, which by believing it, we shall come to see: even as the Bridegroom Himself speaks in the Prophet, "A people whom I have not known served me. In the hearing of me with the ear it obeyed me." What is meant by on "hearing of me with the ear"? That they did not "see." The Jews saw Him, and crucified Him; the Gentiles saw Him not, and believed. Let the Queen who comes from the Gentiles come in "the vesture of gold, clothed with various colours;" let her come from among the Gentiles clad in all languages, in the unity of Wisdom: let it be said unto her, "Hearken, O daughter, and see." If you will not hear, you shall not "see."...

"And incline your ear." It is not enough to "hearken;" hearken with humility: bow down your ear. "Forget also your own people, and your father's house." There was a certain "people," and a certain house of your father, in which you were born, the people of Babylon, having the devil for your king. Whencesoever the Gentiles came, they came from their father the devil; but they have renounced their sonship to the devil. "Forget also your own people, and your father's house." He, in making you a sinner, begot you loathsome: the Other, in that "He justifies the ungodly," [Romans 4:5] begets you again in beauty.

"And the daughters of Tyre shall worship Him with gifts" [Psalm 45:12]. It is that selfsame "King, who is your God," that the daughters of Tyre shall worship with gifts. The daughters of Tyre are the daughters of the Gentiles; the part standing for the whole. Tyre, a city bordering on this country, where the prophecy was delivered, typified the nations that were to believe in Christ. Thence came that Canaanitish woman, who was at first called "a dog;" for that you may know that she was from thence, the Gospel speaks thus. "He departed into the parts of Tyre and Sidon, and behold a woman of Canaan came out of the same coasts," with all the rest that is related there. She who at first, at the house of her "father," and among her "own people," was but "a dog," who by coming to, and crying after that "King," was made beautiful by believing in Him, what did she obtain to hear? "O woman, great is your faith." [Matthew 15:21-28] "The King has greatly desired your beauty. And the daughters of Tyre shall worship with gifts." With what gifts? Even so would this King be approached, and would have His treasuries filled: and it is He Himself who has given us that wherewith they may be filled, and may be filled by you. Let them come (He says) and "worship Him with gifts." What is meant by "with gifts"?..."Give alms, and all things are clean unto you." Come with gifts to Him that says, "I will have mercy rather than sacrifice." To that Temple that existed aforetime as a shadow of that which was to come, they used to come with bulls, and rams, and goats, with every different kind of animal for sacrifice: that with that blood one thing should be done, and another be typified by it. Now that very blood, which all these things used to figure, has come: the King Himself has come, and He Himself would have your "gifts." What gifts? Alms. For He Himself will judge hereafter, and will Himself hereafter account "gifts" to certain persons. "Come" (He says), "ye blessed of My Father." Why? "I was an hungred, and you gave Me meat," [Matthew 25:34-35] etc. These are the gifts with which the daughters of Tyre worship the King; for when they said, "When saw we You?" He who is at once above and below (whence those "ascending" and "descending" are spoken of ), said, "Inasmuch as you have done it unto one of the least of Mine, you have done it unto Me." [Matthew 25:40]

"Instead of your fathers, children are born to you" [Psalm 45:16]. Nothing can be more manifest. Now consider the "Temple of the King" itself, for it is on its behalf he speaks, on account of the unity of the body that is spread throughout all the world: for those very persons who have chosen to be virgins, cannot find favour with the King unless they be led into the Temple of the King. "Instead of your fathers, are your children born to you." It was the Apostles begot you: they were "sent:" they were the preachers: they are "the fathers." But was it possible for them to be with us in the body for ever? Although one of them said, "I desire to depart, and to be with Christ, which is far better: to abide in the flesh is necessary for your sakes." It is true he said this, but how long was it possible for him to remain here? Could it be till this present time, could it be to all futurity? Is the Church then left desolate by their departure? God forbid. "Instead of your fathers, children have been born to you." What is that? The Apostles were sent to you as "fathers," instead of the Apostles sons have been born to you: there have been appointed Bishops. For in the present day, whence do the Bishops, throughout all the world, derive their origin? The Church itself calls them fathers; the Church itself brought them forth, and placed them on the thrones of "the fathers." Think not yourself abandoned then, because you see not Peter, nor see Paul: see not those through whom thou were born. Out of your own offspring has a body of "fathers" been raised up to you. "Instead of your fathers, have children been born to you." Observe how widely diffused is the "Temple of the King," that "the virgins that are not led to the Temple of the King," may know that they have nothing to do with that marriage. "You shall make them princes over all the earth." This is the Universal Church: her children have been made "princes over all the earth:" her children have been appointed instead of the "fathers." Let those who are cut off own the truth of this, let them come to the One Body: let them be led into the Temple of the King. God has established His Temple everywhere: has laid everywhere "the foundations of the Prophets and Apostles." [Ephesians 2:20] The Church has brought "forth sons;" has made them "instead of her fathers" to be "princes over all the earth."

"They shall be mindful of your name in every generation and generation; therefore shall the peoples confess unto You" [Psalm 45:17]. What does it profit then to "confess" indeed and yet to confess out of "the Temple"? What does it profit to pray, and yet not to pray on the Mount? "I cried," says he, "unto the Lord with my voice: and He heard me out of His holy hill." Out of what "hill"? Out of that of which it is said, "A city set upon a hill cannot be hid." [Matthew 5:14] Of what "hill"? Out of that hill which Daniel saw "grow out of a small stone, and break all the kingdoms of the earth; and cover all the face of the earth." [Daniel 2:34-35] There let him pray, who hopes to receive: there let him ask, who would have his prayer heard: there let him confess, who wishes to be pardoned. "Therefore shall the peoples confess unto you for ever, world without end." For in that eternal life it is true indeed there will no longer be the mourning over sins: but yet in the praises of God by that everlasting City which is above, there will not be wanting a perpetual confession of the greatness of that happiness. For to that City itself, to which another Psalm sings, "Glorious things are spoken of you, O City of God," to her who is the very Bride of Christ, the very Queen, a "King's daughter, and a King's consort;"...the peoples shall for this very cause confess even to herself; the hearts of all, now enlightened by perfect charity, being laid bare, and made manifest, that she may know the whole of herself most completely, who here is, in many parts of her, unknown to herself....

"The waters thereof roared, and were troubled" [Psalm 46:3]: when the Gospel was preached, "What is this? He seems to be a setter forth of strange gods:" [Acts 17:18] this the Athenians; but the Ephesians, with what tumult would they have slain the Apostles, when in the theatre, for their goddess Diana, they made such an uproar, as to be shouting, "Great is Diana of the Ephesians!" [Acts 19:34] Amidst which waves and roaring of the sea, feared not they who to that refuge had fled. Nay, the Apostle Paul would enter in to the theatre, and was kept back by the disciples, because it was necessary that he should still abide in the flesh for their sakes. But yet, "the waters thereof roared, and were troubled: the mountains shook at the mightiness thereof." Whose might? The sea's? Or rather God's, of whom was said, "refuge and strength, a helper in tribulations, which have found us out too much?" For shaken were the mountains, that is, the powers of this world. For one thing are the mountains of God, another the mountains of the world: the mountains of the world, they whose head is the devil, the mountains of God, they whose Head is Christ. But by these mountains were shaken those mountains. Then gave they their voices against Christians, when the mountains were shaken, the waters roaring; for the mountains were shaken, and there was made a great earthquake, with quaking of the sea. But against whom this? Against the City founded upon a rock. The waters roar, the mountains shake, the Gospel being preached. What then, the City of God? Hear what follows.

"The streams of the river make glad the City of God" [Psalm 46:4]. When the mountains shake, when the sea rages, God deserts not His City, by the streams of the river. What are these streams of the river? That overflowing of the Holy Spirit, of which the Lord said, "If any man thirst, let him come unto Me, and drink. He that believes in Me, out of his bosom shall flow rivers of living water." [John 7:37-38] These rivers then flowed out of the bosom of Paul, Peter, John, the other Apostles, the other faithful Evangelists. Since these rivers flowed from one river, many "streams of the river make glad the City of God." For that you might know this to be said of the Holy Spirit, in the same Gospel next said the Evangelist, "But this spoke He of the Spirit, which they that were to believe in Him should receive. For the Holy Ghost was not yet given, because that Jesus was not yet glorified." [John 7:39] Jesus being glorified after His Resurrection, glorified after His Ascension, on the day of Pentecost came the Holy Spirit, and filled the believers, [Acts 2:1-2] who spoke with tongues, and began to preach the Gospel to the Gentiles. Hence was the City of God made glad, while the sea was troubled by the roaring of its waters, while the mountains were confounded, asking what they should do, how drive out the new doctrine, how root out the race of Christians from the earth. Against whom? Against the streams of the river making glad the City of God. For thereby showed He of what river He spoke; that He signified the Holy Spirit, by "the streams of the river make glad the City of God." And what follows? "The Most High has sanctified His tabernacle:" since then there follows the mention of Sanctification, it is manifest that these streams of the river are to be understood of the Holy Spirit, by whom is sanctified every godly soul believing in Christ, that it may be made a citizen of the City of God.

"God is in the midst of her: she shall not be moved" [Psalm 46:5]. Let the sea rage, the mountains shake; "God is in the midst of her: she shall not be moved." What is, "in the midst of her"? That God stands in any one place, and they surround Him who believe in Him? Then is God circumscribed by place; and broad that which surrounds, narrow that which is surrounded? God forbid. No such thing imagine of God, who is contained in no place, whose seat is the conscience of the godly: and so is God's seat in the hearts of men, that if man fall from God, God in Himself abides, not falls like one not finding where to be. For rather does He lift up you, that you may be in Him, than so lean upon you, as if you withdraw yourself, to fall. Himself if He withdraw, fall will you: yourself if you withdraw, fall will not He. What then is, "God is in the midst of her"? It signifies that God is equal to all, and accepts not persons. For as that which is in the middle has equal distances to all the boundaries, so God is said to be in the middle, because He consults equally for all. "God is in the midst of her: she shall not be moved." Wherefore shall she not be moved? Because God is in the midst of her. He is "the Helper in tribulations that have found us out too much. God shall help her with His Countenance." What is, "with His Countenance"? With manifestation of Himself. How manifests God Himself, so as that we see His Countenance? I have already told you; you have learned God's Presence; we have learned it through His works. When from Him we receive any help so that we cannot at all doubt that it was granted to us by the Lord, then God's Countenance is with us.

"The heathen are troubled" [Psalm 46:6]. And how troubled? Why troubled? To cast down the City of God, in the midst whereof is God? To overthrow the tabernacle sanctified, which God helps with His Countenance? No: with a wholesome trouble are the heathen now troubled. For what follows? "And the kingdoms are bowed." Bowed, says He, are the kingdoms; not now erected that they may rage, but bowed that they may adore. When were the kingdoms bowed? When that came to pass which was predicted in another Psalm, "All kings shall fall down before Him, all nations shall serve Him." What cause made the kingdoms to bow? Hear the cause. "The Most High gave His Voice, and the earth was moved." The fanatics of idolatry, like frogs in the marshes, clamoured, the more tumultuously, the more sordidly, in filth and mire. And what is the brawling of frogs to the thunder of the clouds? For out of them "the Most High gave His Voice, and the earth was moved:" He thundered out of His clouds. And what are His clouds? His Apostles, His preachers, by whom He thundered in precepts, lightened in miracles. The same are clouds who are also mountains: mountains for their height and firmness, clouds for their rain and fruitfulness. For these clouds watered the earth, of which it was said, "The Most High gave His Voice, and the earth was moved." For it is of those clouds that He threatens a certain barren vineyard, whence the mountains were carried into the heart of the sea; "I will command," says He, "the clouds that they rain no rain upon it." [Isaiah 5:6] This was fulfilled in that which I have mentioned, when the mountains were carried into the heart of the sea; when it was said, "It was necessary that the word of God should have been spoken first to you; but seeing ye put it from you, we turn to the Gentiles;" [Acts 13:46] then was fulfilled, "I will command the clouds that they rain no rain upon it." The nation of the Jews has just so remained as a fleece dry upon the ground. For this, you know, happened in a certain miracle, the ground was dry, the fleece only was wet, yet rain in the fleece appeared not. [Judges 6:36-40] So also the mystery of the New Testament appeared not in the nation of the Jews. What there was the fleece, is here the veil. For in the fleece was veiled the mystery. But on the ground, in all the nations open lies Christ's Gospel; the rain is manifest, the Grace of Christ is bare, for it is not covered with a veil. But that the rain might come out of it, the fleece was pressed. For by pressure they from themselves excluded Christ, and the Lord now from His clouds rains on the ground, the fleece has remained dry. But of them then "the Most High gave His Voice," out of those clouds; by which Voice the kingdoms were bowed and worshipped.