The Enarrations, or Expositions, on the Psalms

²⁵ “Let the table of them be made in their own presence for a trap”. Like the trap which for Me they set, in giving Me such a draught, let such a trap be for them. Why then, “in their own presence”? “Let the table of them be made for a trap,” would have been sufficient. They are such as know their iniquity, and in it most obstinately do persevere: in their own presence there is made a trap for them. These are they that, being too destructive, “go down into Hell alive.” Lastly, of persecutors what has been said? Except that the Lord were in us, perchance alive they had swallowed us up. What is alive? Consenting to them, and knowing that we ought not to consent to them. Therefore in their own presence there is made a trap, and they are not amended. Even though in their own presence there is a trap, let them not fall into it. Behold they know the trap, and thrust out foot, and bow their necks to be caught. How much better were it to turn away from the trap, to acknowledge sin, to condemn error, to be rid of bitterness, to pass over into the Body of Christ, to seek the Lord's glory! But so much prevails presumption of mind, that even in their own presence the trap is, and they fall into it. “Let the eyes of them be darkened, that they see not,” follows here: that whereas without benefit they have seen, it may chance to them even not to see. “Let the table of them,” therefore, “be made in their own presence for a trap.” It is not from one wishing, but from one prophesying: not in order that it may come to pass, but because it will come to pass. This we have often remarked, and you ought to remember it: lest that which the prescient mind says in the Spirit of God, it should seem with ill will to imprecate....Let it then be done to them, “both for a requital and for a stumbling-block.” And is this by any means unjust? It is just. Why? For it is “for a requital.” For not anything would happen to them, which was not owed. “For a requital” it is done, “and for a stumbling-block:” for they are themselves a stumbling-block to themselves. “Let the eyes of them be darkened, that they see not, and the back of them always bow down”. This is a consequence. For they, whose eyes have been darkened that they see not, it follows, must have their back bowed down. How so? Because when they have ceased to take knowledge of things above, they must needs think of things below. He that well hears, “lift up the heart,” a bowed back has not. For with stature erect he looks for the hope laid up for him in Heaven; most especially if he send before him his treasure, whither his heart follows. But, on the other hand, they perceive not the hope of future life; already being blinded, they think of things below: and this is to have a bowed back: from which disorder the Lord delivered that woman. For Satan has bound her eighteen years, and her that was bowed down He raised up: and because on the Sabbath He did it, the Jews were scandalized; suitably were they scandalized at her being raised up, themselves being bowed. “Pour forth upon them Your anger, and let the indignation of Your anger overtake them”, are plain words: but nevertheless, in “overtake them” we perceive them as it were fleeing. But whither are they to flee? Into Heaven? You are there. Into Hell? You are present. Their wings they will not take to fly straight: “Let the indignation of Your anger overtake them,” let it not permit them to escape.

26. “Let the habitation of them become forsaken”. This is now evident. For in the same manner as He has mentioned not only a secret deliverance of His, saying, “Give heed to My soul, and redeem her;” but also one open after the body, adding, “because of mine enemies deliver me:” so also to these men He foretells how there are to be certain secret misfortunes, whereof a little before He was speaking....For the blindness of the Jews was secret vengeance: but the open was what? “Let their habitation become forsaken, and in their tabernacles let there not be any one to inhabit.” There has come to pass this thing in the very city Jerusalem, wherein they thought themselves mighty in crying against the Son of God, “Crucify, Crucify;” and in prevailing because they were able to kill Him that raised dead men. How mighty to themselves, how great, they seemed! There followed afterwards the vengeance of the Lord, stormed was the city, utterly conquered the Jews, slain were I know not how many thousands of men. No one of the Jews is permitted to come there now: where they were able to cry against the Lord, there by the Lord they are not permitted to dwell. They have lost the place of their fury: and O that even now they would know the place of their rest! What profit to them was Caiaphas in saying, “If we shall have let go this man thus, there will come the Romans, and take away from us both place and kingdom”? Behold, both they did not let Him go alive, and He lives: and there have come the Romans, and have taken from them both place and kingdom. But now we heard, when the Gospel was being read, “Jerusalem, Jerusalem, how often would I have gathered together your sons, as a hen her chickens under her wings, and you would not? Behold there is left to you your house forsaken.”...