3. "For Thee a hymn is meet, O God, in Sion" (Verse 1). That fatherland is Sion: Jerusalem is the very same as Sion; and of this name the interpretation ye ought to know. As Jerusalem is interpreted vision of peace, so Sion Beholding, that is, vision and contemplation. Some great inexplicable sight to us is promised: and this is God Himself that hath builded the city. Beauteous and graceful the city, how much more beauteous a Builder it hath! "For Thee a hymn is meet, O God," he saith. But where? "In Sion:" in Babylon it is not meet. For when a man beginneth to be renewed, already with heart in Jerusalem he singeth, with the Apostle saying, "Our conversation is in the Heavens." For "in the flesh though walking," he saith, "not after the flesh we war." Already in longing we are there, already hope into that land, as it were an anchor, we have sent before, lest in this sea being tossed we suffer shipwreck. In like manner therefore as of a ship which is at anchor, we rightly say that already she is come to land, for still she rolleth, but to land in a manner she hath been brought safe in the teeth of winds and in the teeth of storms; so against the temptations of this sojourning, our hope being grounded in that city Jerusalem causeth us not to be carried away upon rocks. He therefore that according to this hope singeth, in that city singeth: let him therefore say, "For Thee a hymn is meet, O God, in Sion." ... 4. "And to Thee shall there be paid a vow in Jerusalem." Here we vow, and a good thing it is that there we should pay. But who are they that here do vow and pay not? They that persevere not even unto the end in that which they have vowed. Whence saith another Psalm "Vow ye, and pay ye unto the Lord your God:" and, "to Thee shall it be paid in Jerusalem." For there shall we be whole, that is, entire in the resurrection of just men: there shall be paid our whole vow, not soul alone, but the very flesh also, no longer corruptible, because no longer in Babylon, but now a body heavenly and changed. What sort of change is promised? "For we all shall rise again," saith the Apostle, "but we shall not all be changed. ...Where is, O death, thy sting?" For now while there begin in use the first-fruits of the mind, from whence is the longing for Jerusalem, many things of corruptible flesh do contend against us, which will not contend, when death shall have been swallowed up in victory. Peace shall conquer, and war shall be ended. But when peace shall conquer, that city shall conquer which is called the vision of peace. On the part of death therefore shall be no contention. Now with how great a death do we contend! For thence are carnal pleasures, which to us even unlawfully do suggest many things: to which we give no consent, but nevertheless in giving no consent we contend. ...
 | Author: Augustine of Hippo Rank: Bishop AD: 430 |
1. The voice of holy prophecy must be confessed in the very title of this Psalm. It is inscribed, "Unto the end, a Psalm of David, a song of Jeremiah and Ezekiel, on account of the people of transmigration when they were beginning to go forth." How it fired with our fathers in the time of the transmigration to Babylon, is not known to all, but only to those that diligently study the Holy Scriptures, either by hearing or by reading. For the captive people Israel from the city of Jerusalem was led into slavery unto Babylon. But holy Jeremiah prophesied, that after seventy years the people would return out of captivity, and would rebuild the very city Jerusalem, which they had mourned as having been overthrown by enemies. But at that time there were prophets in that captivity of the people dwelling in Babylon, among whom was also the prophet Ezekiel. But that people was waiting until there should be fulfilled the space of seventy years, according to the prophecy of Jeremiah. It came to pass, when the seventy years had been completed, the temple was restored which had been thrown down: and there returned from captivity a great part of that people. But whereas the Apostle saith, "these things in figure happened unto them, but they have been written for our sakes, upon whom the end of the world hath come:" we also ought to know first our captivity, then our deliverance: we ought to know the Babylon wherein we are captives, and the Jerusalem for a return to which we are sighing. For these two cities, according to the letter, in reality are two cities. And the former Jerusalem indeed by the Jews is not now inhabited. For after the crucifixion of the Lord vengeance was taken upon them with a great scourge, and being rooted up from that place where, with impious licentiousness being infuriated, they had madly raged against their Physician, they have been dispersed throughout all nations, and that land hath been given to Christians: and there is fulfilled what the Lord had said to them, "Therefore the kingdom shall be taken away from you, and it shall be given to a nation doing justice." But when they saw great multitudes then following the Lord, preaching the kingdom of Heaven, and doing wonderful things, the rulers of that city said, "If we shall have let Him go, all men will go after Him, and there shall come the Romans, and shall take from us both place and nation." That they might not lose their place, they killed the Lord; and they lost it, even because they killed. Therefore that city, being one earthly, did bear the figure of a certain city everlasting in the Heavens: but when that which was signified began more evidently to be preached, the shadow, whereby it was being signified, was thrown down: for this reason in that place now the temple is no more, which had been constructed for the image of the future Body of the Lord. We have the light, the shadow hath passed away: nevertheless, still in a kind of captivity we are: "So long as we are," he saith, "in the body, we are sojourning afar from the Lord."
| Author: Augustine of Hippo Rank: Bishop AD: 430 |
2. And see ye the names of those two cities, Babylon and Jerusalem. Babylon is interpreted confusion, Jerusalem vision of peace. Observe now the city of confusion, in order that ye may perceive the vision of peace; that ye may endure that, sigh for this. Whereby can those two cities be distinguished? Can we anywise now separate them from each other? They are mingled, and from the very beginning of mankind mingled they run on unto the end of the world. Jerusalem received beginning through Abel, Babylon through Cain: for the buildings of the cities were afterwards erected. That Jerusalem in the land of the Jebusites was builded: for at first it used to be called Jebus, from thence the nation of the Jebusites was expelled, when the people of God was delivered from Egypt, and led into the land of promise. But Babylon was builded in the most interior regions of Persia, which for a long time raised its head above the rest of nations. These two cities then at particular times were builded, so that there might be shown a figure of two cities begun of old, and to remain even unto the end in this world, but at the end to be severed. Whereby then can we now show them, that are mingled? At that time the Lord shall show, when some He shall set on the right hand, others on the left. Jerusalem on the right hand shall be, Babylon on the left. ...Two loves make up these two cities: love of God maketh Jerusalem, love of the world maketh Babylon. Therefore let each one question himself as to what he loveth: and he shall find of which he is a citizen: and if he shall have found himself to be a citizen of Babylon, let him root out cupidity, implant charity: but if he shall have found himself a citizen of Jerusalem, let him endure captivity, hope for liberty. ...Now therefore let us hear of, brethren, hear of, and sing of, and long for, that city whereof we are citizens. And what are the joys which are sung of to us? In what manner in ourselves is formed again the love of our city, which by long sojourning we had forgotten? But our Father hath sent from thence letters to us, God hath supplied to us the Scriptures, by which letters there should be wrought in us a longing for return: because by loving our sojourning, to enemies we had turned our face, and our back to our fatherland. What then is here sung?
| Author: Augustine of Hippo Rank: Bishop AD: 430 |
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.