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Augustine Psalm 41 Judas Will Not Triumph Over Jesus

Augustine of Hippo (354-430) See Commentary on Instrumental Music and Triumph over Jesus And the DSS translation.

Note: Psalm 41 predicts that Judas would attempt to TRIUMPH OVER Jesus. This word OUTLAWS loud rejoicing and instruments in THE CHURCH IN THE WILDERNESS which was the QAHAL or SYNAGOGUE. The translatin of the Dead See Scrolls proves that the WARRIOR LEVITICAL INSTRUMENTALISTS (not music but noise) would attempt to PIPE DOWN or melt the heart of Jesus by MOCKING with MUSIC.

"TO The People, ON The Feast OF The Martyrs.

1. The solemn day of the Martyrs hath dawned; therefore to the glory of the Passion of Christ, the Captain of Martyrs, who spared not Himself, ordering His soldiers to the fight; but first fought, first conquered, that their fighting He might encourage by His example, and aid with His majesty, and crown with His promise: let us hear somewhat from this Psalm pertaining to His Passion. I commend unto you oftentimes, nor grieve I to repeat, what for you is useful to retain,

that our Lord Jesus Christ speaketh often Of Himself, that is, in His own Person, which is our Head;

often in the person of His Body,
which are we and
His Church;
but so that the words sound as from the mouth of one,
that we may understand the Head and the Body to consist together in the unity of integrity,

and not be separated the one from the other; as in that marriage whereof it is said, "They two shall be one flesh." If then we acknowledge two in one flesh, let us acknowledge two in one voice.

Note: This is proven by the following table.

Cycle One

Cycle Two

15:1 WE then that are strong ought to bear the infirmities of the weak, and not to please ourselves.

15:10 And again he saith, Rejoice, ye Gentiles, with his people.

15:2 Let every one of us please his neighbour for his good to edification.

15:3 For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me.

15:11 And again, Praise the Lord, all ye Gentiles; and laud him, all ye people.

[Please means to "excite the emotions." You cannot be the Synagogue of Christ and excite]

For whatsoever things were written aforetime were written for our learning (teaching), that we through patience and comfort of the scriptures might have hope. Romans 15:4

And again, Esaias saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust. Romans 15:12
Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus: Romans 15:5
Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost. Romans 15:13
That ye may with one mind and one mouth glorify (tell of His works) God, even the Father of our Lord Jesus Christ. Romans 15:6
And I myself also am persuaded of you, my brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish one another. Romans 15:14
Now I say that Jesus Christ was a minister (deacon) of the circumcision for the truth of God, to confirm the promises made unto the fathers: Romans 15:8
Nevertheless, brethren, I have written the more boldly unto you in some sort, as putting you in mind, because of the grace that is given to me of God. Romans 15:15
And that the Gentiles might glorify God for his mercy; as it is written, For this cause I will
(2) that the offering (bloodless sacrifice) up of the Gentiles might be acceptable, being sanctified by the Holy Ghost. Romans 15:16
(1) confess to thee among the Gentiles, and
(1) That I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of God,
(2) sing unto thy name. Romans 15:9
ministering the gospel of God,
Gal. 3:5 He therefore that ministereth to you the Spirit, and worketh miracles among you,
        doeth he it by the works of the law,
        or by the hearing (akes) of faith?
And be not drunk with wine, wherein is excess; but be filled with the Spirit;
Let the word of Christ dwell in you richly in all wisdom; (John 6:63 Words = Spirit)
Speaking to yourselves in psalms and hymns and spiritual songs,
teaching and admonishing one another in psalms and hymns and spiritual songs,
singing and making melody in your heart to the Lord;
singing with grace in your hearts to the Lord.
always giving thanks to God the Father for everything, in the name of our Lord Jesus Christ.
And whatsoever ye do in word or deed, do all in the name (authority) of the Lord Jesus, giving thanks to God and the Father by him.
"First, that which responding to the reader we have sung, though it be from the middle of the Psalm, from that I will take the beginning of this Sermon.

"Mine enemies speak evil of Me, When He shall die, then shall His Name perish" (ver. 5).

Mine enemies speak evil of me, When shall he die, and his name perish? Psalm 41:5

"This is the Person of our Lord Jesus Christ: but see if herein are not understood the members also. This was spoken also when our Lord Himself walked in the flesh here on earth. ...When they saw the people go after Him, they said,

"When He shall die, then shall His Name perish;"
that is, when we have slain Him, then shall His Name be no more in the earth, nor shall He seduce any, being dead; but by that very slaying of Him shall men understand, that He was but a man whom they followed, that there was in Him no hope of salvation, and shall desert His Name, and it shall no more be.

But the prophet, which shall presume to speak a word in my name, which I have not commanded him to speak, or that shall speak in the name of other gods, even that prophet shall die. De.18:20

Therefore hearken not unto the words of the prophets that speak unto you, saying, Ye shall not serve the king of Babylon: for they prophesy a lie unto you. Jer 27:14

For I have not sent them, saith the Lord, yet they prophesy a lie in my name; that I might drive you out, and that ye might perish, ye, and the prophets that prophesy unto you. Jer 27:15

Also I spake to the priests and to all this people, saying, Thus saith the Lord; Hearken not to the words of your prophets that prophesy unto you, saying, Behold, the vessels of the Lords house shall now shortly be brought again from Babylon: for they prophesy a lie unto you. Jer 27:16

Nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not. John 11:50

He died, and His Name perished not, but His Name was sown as seed: He died, but He was a grain, which dying, the corn immediately sprang up. When glorified then was our Lord Jesus Christ, began they much more, and much more numerously to trust in Him; then began His members to hear what the Head had heard. Now then our Lord Jesus Christ being in heaven set down, and Himself in us labouring on earth, still spake His enemies, "When He shall die, then shall His Name perish."

For hence stirred up the devil persecutions in the Church to destroy the Name of Christ. Unless haply ye think, brethren, that those Pagans, when they raged against Christians, said not this among themselves, "to blot out the Name of Christ from the earth." That Christ might die again,

not in the Head, but in His Body,
were slain also the Martyrs.

To the multiplying of the Church availed the Holy Blood poured forth, to help Its seminating came also the death of the Martyrs. "Precious in the sight of the Lord is the death of His Saints." More and more were the Christians multiplied, nor was it fulfilled which spake the enemies, "When He shall die, then shall His Name perish."

Even now also is it spoken. Down sit the Pagans, and compute them the years, they hear their fanatics saying,

A time shall come when Christians shall be none, and those idols must be worshipped as before they were worshipped: still say they, "When He shall die, then shall His Name perish."

Twice conquered, now the third time be wise! Christ died, His Name has not perished: the Martyrs died, multiplied more is the Church, groweth through all nations the Name of Christ. He who foretold of His own Death, and of His Resurrection, He who foretold of His Martyrs' death, and of their crown, He Himself foretold of His Church things yet to come, if truth He spake twice, has He the third time lied? Vain then is what ye believe against Him; better is it that ye believe in Him, that ye may "understand upon the needy and poor One;" that "though He was rich, yet for your sakes He became poor, that ye through His poverty might be rich." ...

2. "Blessed is he that understandeth upon the needy and poor One: in the evil day shall the Lord deliver him" (ver. 1). For the evil day will come: will thou, hill thou, come it will: the Day of Judgment will come upon thee, an evil day if thou "understand not the needy and poor." For what now thou wilt not believe, shall be made manifest in the end. But neither shalt thou escape, when it shall be made manifest, because thou believest not, when it is kept secret. Invited art thou, what thou seest not to believe, lest when thou see, thou be put to the blush. "Understand then upon the needy and poor One," that is, Christ: understand in Him the hidden riches, whom poor thou seest.

"In Him are hid all the treasures of wisdom and knowledge."

For thereby in the evil day shall He deliver thee, in that He is God: but in that He is man, and that which in Him is human hath raised to life, and changed for the better, He hath lifted (thee) to heaven. But He who is God, who would have one person in man and with man, could neither decrease nor increase, neither die nor rise again. He died out of man's infirmity, but God dieth not. ...But as we rightly say, Such a man died, though his soul dieth not; so we rightly say, Christ died, though His Divinity dieth not. Wherefore died? Because needy and poor. Let not His death offend thee, and avert thee from beholding His Divinity. "Blessed is he that understandeth upon the needy and poor One." Consider also the poor, the needy, the hungry and thirsty, the naked, the sick, the prisoners; understand also upon such poor, for if upon such thou understand, thou understandest upon Him who said, "I was an hungred, I was thirsty, I was a stranger, naked, sick, in prison;" so in the evil day shall the Lord deliver thee. ...

3. "And deliver him not into the hand of his enemy" (ver. 2). The enemy is the devil. Let none think of a man his enemy, when he hears these words. Haply one thought of his neighbour, of him who had a suit with him in court, of him who would take from him his own possession, of him who would force him to sell to him his house.

So the servants of the householder came and said unto him Sir, didst not thou sow good seed in thy field? from whence then hath it tares? Matthew 13:27

He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? Matthew 13:28

Think not this; but that enemy think of, of whom said the Lord, "an enemy hath done this."

For He it is who suggests that for things earthly he be worshipped, for overthrow the Christian Name this enemy cannot.
For he hath seen himself conquered by the fame and praises of Christ,

he hath seen, whereas he slew Christ's Martyrs, that they are crowned, he
triumphed over.

He hath begun to be unable to persuade men that Christ is nought; and

because by reviling Christ, he now with difficulty deceives,
by lauding Christ, he endeavours to deceive.

Exaidô, A. sing out, sing one's last song, of the swan, 2. sing the exodos, of a chorus, II. trans., sing away by means of a spell.

Saul had already been abandoned by God and Samuel told DON'T WORRY ABOUT SAUL.

When the Divine Power Departs your church you will hear the sorcerers try to SOOTHE the madness which has the nerve to lie TO God and ABOUT God and have the trapped masses applaud him.

Josephus 6:[166] So Samuel, when he had given him these admonitions, went away. But the Divine Power departed from Saul, and removed to David; who, upon this removal of the Divine Spirit to him, began to prophesy. But as for Saul, some strange and demoniacal disorders came upon him, and brought upon him such suffocations as were ready to choke him; for which the physicians could find no other remedy but this, That if any person could charm those passions by singing, and playing upon the harp, they advised them to inquire for such a one, and to observe when these demons came upon him and disturbed him, and to take care that such a person might stand over him, and play upon the harp, and recite hymns to him

Euripides, Trojan Women

Leave me, my maidens--unwelcome service does not grow welcome--lying where I fell; my sufferings now, my troubles past, afflictions yet to come, all claim this lowly posture. Gods of heaven! small help I find in calling such allies, [470]  yet is there something in the form of invoking heaven, whenever we fall on evil days. First I will sing of my former blessings; so shall I inspire the greater pity for my present woes...

None of all the many sons and daughters I have born comes to aid a wretched mother. [505]  Why then raise me up? What hope is left us? Guide me, who before trod so daintily the streets of Troy, but now am a slave, to a bed upon the ground, near some rocky ridge, that from there I may cast myself down and perish, after I have wasted my body with weeping. [510]  Of all the prosperous crowd, count none a happy man before he die.

The TEST of whether YOU will bow to Baal.

Daniel 3:[4]  Then the herald cried aloud, To you it is commanded, peoples, nations, and languages, [5]  that whenever you hear the sound of the horn, flute, zither, lyre, harp, pipe, and all kinds of music, you fall down and worship the golden image that Nebuchadnezzar the king has set up; [6]  and whoever doesn't fall down and worships shall the same hour be cast into the midst of a burning fiery furnace. [7]  Therefore at that time, when all the peoples heard the sound of the horn, flute, zither, lyre, harp, pipe, and all kinds of music, all the peoples, the nations, and the languages, fell down and worshiped the golden image that Nebuchadnezzar the king had set up

Sure, all legalistic, sectarian, patternists superstitious BELIEVED that they had BETTER come to the AID of the gods:

Pindar, Pythian 10. May a good fate follow them in their future days as well, so that their noble wealth will blossom; [19][20] having received no small share of the delights of Greece, may they encounter no envious reversals at the hands of the gods. A god«s heart should be free from pain; but a man is considered fortunate, and wise poets sing his praises,

Aoid-ê 1. art of song, autar aoidên thespesiên [divinely sounding]  5. = eppsdê, spell, incantation

Aeidô of all kinds of vocal sounds, crow as cockshoot as owls, croak as frogs, tettiges [locusts] chamothen aisontai, of other sounds, twang, of the bow-stringwhistle, of the wind through a tree, ring of  a stone when struck, nenikêkenai aidein 'to crow too soon,   tini sing to one, Od.22.346; also, vie with one in singing,

The MARK in Revelation:

Tettix  the male makes a chirping or clicking noise by means of certain drums or 'tymbals' underneath the wings, used as a simile for sweet sounds, for garrulity, lalein tettix, Plato calls them hoi Mousôn prophêtaisêmainousi [THE MARK], sing of, chant, mênin aeide,  to sing in one's praise, 2. of persons, places, etc., sing, praise, celebrate,

The Muses along with ALL of the instrument players in Revelation 18 are called SORCERERS. They are the prostitute operatives of the Mother of Harlots (Rev 17). 

As prophêt-ês A. one who speaks for a god and interprets his will to man, Dios p. interpreter, expounder of the will of Zeus, b. in Egyptian temples, member of the highest order of the clergy, priest,  

This defines the role of Miriam used by Al Maxey

G4592 semeion say-mi'-on Neuter of a presumed derivative of the base of G4591; an indication, especially ceremonially or supernaturally: miracle, sign, token, wonder.

G4591 sïmaino say-mah'ee-no From sema (a mark; of uncertain derivation); to indicate: signify. Sign to ATTACK.


zôos zôon helein tina to take prisoner. 
    Used with ZOE
A. living, i.e. one's substance, property, to get one's living by, II. zôê,= graus [old wives], the scum on milk,

zôoô , impregnate, II. Pass., of putrescent plants, breed worms,

Before this what said he? Whom worship ye? A Jew, dead, crucified, a man of no moment, who could not even from himself drive away death. When after His Name he saw running the whole human race, saw that

in the Name of the Crucified
temples are thrown down,
idols are broken,
sacrifices abolished;

and that all these things predicted in the Prophets are considered by men,

by men with wonder astonished,
and closing now their hearts against the
reviling of Christ;
clothes himself with praise of Christ, and begins to deter from the faith in another manner.

Great is the law of Christ, powerful is that law, divine, ineffable! but who fulfilleth it? In the name of our Saviour, "tread upon the lion and the dragon."

By reviling openly roared the lion; by lauding craftily lurks the dragon.

Let them come to the faith, who doubted; and not say, Who fulfilleth it? If on their own strength they presume, they will not fulfil it. Presuming on the grace of God let them believe, presuming (on it) let them come; to be aided come, not to be judged.

So live all the faithful in the Name of Christ, each one in his degree fulfilling the commands of Christ, whether married, or celibates and virgins, they live as much as God granteth them to live;

neither presume they in their own strength, but know that in Him they ought to glory. ...

4. "The Lord help him" (ver. 3).

The Lord will strengthen him upon the bed of languishing: thou wilt make all his bed in his sickness. Psalm 41:3

But when? Haply in heaven, haply in the life eternal,

that so it remain to worship the devil for earthly needs, for the necessities of this life.

Far be it! Thou hast "promise of the life that now is, and of that which is to come." He came unto thee on earth, by Whom were made heaven and earth. Consider then what He saith, "The Lord help him, on his bed of pain." The bed of pain is the infirmity of the flesh; lest thou shouldest say, I cannot hold, and carry, and tie up my flesh; thou art aided that thou mayest. The Lord help thee on thy bed of pain. Thy bed did carry thee, thou carriedst not thy bed, but wast a paralytic inwardly; He cometh who saith to thee, "Take up thy bed, and go thy way into thy house." "The Lord help him on his bed of pain." Then to the Lord Himself He turneth, as though it were asked, Why then, since the Lord helpeth us, suffer we such great ills in this life, such great scandals, such great labours, such disquiet from the flesh and the world? He turneth to God, and as though explaining to us the counsel of His healing, He saith, "Thou hast turned all his bed in his infirmity." By the bed is understood anything earthly. Every soul that is infirm in this life seeketh for itself somewhat whereon to rest, because intensity of labour, and of the soul extended toward God, it can hardly endure perpetually, somewhat it seeketh on earth whereon to rest, and in a manner with a kind of pausing to recline, as are those things which innocent ones love. ...The innocent man resteth in his house, his family, his wife, his children; in his poverty, his little farm, his orchard planted withhis own hand, in some building fabricated with his own study; in these rest the innocent. But yet God willing us not to have love but of life eternal, even with these, though innocent delights, mixeth bitterness, that even in these we may suffer tribulation, and so He turneth all our bed in our infirmity. "Thou hast turned all his bed in his infirmity." Let him not then complain, when in these things which he hath innocently, he suffereth some tribulations. He is taught to love the better, by the bitterness of the worse; lest going a traveller to his country, he choose the inn instead of his own home.

5. But why this? Because He "scourgeth every son whom He receiveth." Why this? Because to men sinning was it said, "In the sweat of thy face shall thou eat bread." Therefore because all these chastisements, in which all our bed is turned in our infirmity, man ought to acknowledge that he suffers for sin; let him turn himself, and say what follows: "I said, Lord, be merciful unto me; heal my soul, for I have sinned against Thee" (ver. 4). O Lord, by tribulations do Thou exercise me; to be scourged Thou judgest every son whom Thou wilt receive, who sparedst not even the Only-Begotten.

He indeed without sin was scourged; but I say, "I have sinned against Thee." ...

6. "Mine enemies speak evil of Me, When He shall die, then shall His Name perish" (ver. 5). Of this we have already spoken, and from this began.

7. "And entered in to see" (ver. 6). What Christ suffered, that suffereth also the Church; what the Head suffered, that suffer also the Members. "For the disciple is not above his Master, nor the servant above his Lord." ...

If to Christ's Members thou belongest, come within, cling to the Head. Endure the tares if thou art wheat, endure the chaff if thou art grain. Endure the bad fish within the net if thou art a good fish. Wherefore before the time of winnowing dost thou fly away? Wherefore before the time of harvest, dost thou root up the corn also with thyself? Wherefore before thou art come to the shore, hast thou broken the nets? "They go abroad, and tell it."

8. "All mine enemies whisper against Me unto the same thing" (ver. 7).

Lachash (h3907) law-khash'; a prim. root; to whisper; by impl. to mumble a spell (as a magician): - charmer, whisper (together).
Nahash (h5185) naw-khawsh'; from 5172; a snake (from its hiss): - serpent.
(h5172) naw-khash'; a prim. root; prop. to hiss, i. e. whisper a (magic) spell; gen. to prognosticate: - * certainly, divine, enchanter, (use) * enchantment, learn by experience, * indeed, diligently observe.
They have overtaken me in a narrow pass (gap) without escape
And there is no rest for me in my trial.
They sound my censure upon a harp
and their murmuring and storming upon a zither." Dead Sea Scrolls Ps.41:11

Against Me all unto the same thing. How much better with me unto the same thing, than against me "unto the same thing." What is, "Against me unto the same thing"? With one counsel, with one conspiring. Christ then speaketh unto thee, Ye consent against Me, consent ye to Me: why against Me? wherefore not with Me? That same thing if ye had always had, ye had not divided you into schisms. For, saith the Apostle, "I beseech you, brethren, that ye all speak the same thing, and that there be no division among you." "All mine enemies whisper against Me unto the same thing:" against Me do they "devise evil to Me." To themselves rather, for "they have gathered iniquity to themselves;" but therefore to Me, because by their intention they are to be weighed:

for not because to do nothing was in their power, to do nothing was in their will.

For the devil lusted to extinguish Christ,
and Judas would slay Christ;
yet Christ slain and rising again, we are made alive,
but to the devil and to Judas is rendered the reward of their evil will, not of our salvation. ...The intention wherewith they spake, not what they spake, did He consider, who related that they spake evil of Him, "Against Me they devised evil to Me." And what evil to Christ, to the Martyrs what evil? All hath God turned to good.

9. "An ungodly word do they set forth against Me" (ver. 8). What sort of ungodly word? Listen to the Head Itself.

"Come, let us kill Him, and the inheritance shall be ours." Fools! How shall the inheritance be yours? Because ye killed Him? Lo! ye even killed Him; yet shall not the inheritance be yours. "Shall not He that sleepeth add this also, that He rise again"?

An evil disease (word), say they, cleaveth fast unto him: and now that he lieth he shall rise up no more. Psalm 41:8

When ye exulted that ye had slain Him, He slept; for He saith in another Psalm, "I slept." They raged and would slay Me; "I slept." If I had not willed, I had not even slept. "I slept," because "I have power to lay down My life, and I have power to take it again." "I laid Me down and slept, and rose up again."

Rage then the Jews; be "the earth given into the hands of the wicked," be the flesh left to the hands of persecutors, let them on wood suspend it, with nails transfix it, with a spear pierce it. "Shall He that sleepeth, not add this, that He rise up again?"

Wherefore slept He? Because "Adam is the figure of Him that was to come." And Adam slept, when out of his side was made Eve. Adam in the figure of Christ, Eve in the figure of the Church; whence she was called "the mother of all living." When was Eve created? While Adam slept. When out of Christ's side flowed the Sacraments of the Church? While He slept upon the Cross. ...

10. "The man of My peace, in whom I: trusted, which did eat of My bread, hath enlarged his heel against Me" (ver. 9):

Yea, mine own familiar friend, in whom I trusted, which did eat of my bread, hath lifted (boasted) up his heel (liar nipping at the weak memberss of the army) against me. Psalm 41:9

hath raised up his foot against Me: would trample upon Me. Who is this man of His peace? Judas. And in him did Christ trust, that He said, "in whom I trusted"?

Did He not know: him from the beginning? Did He not before he was born know that he would be? Had He not said to all His disciples, "I have chosen you twelve, and one of you is a devil"?

How then trusted He in him, but that He is in His Members, and that because many faithful trusted in Judas, the Lord transferred this to Himself? ...

"The man of My peace, in whom I trusted, which did eat of My bread." How showed He him in His Passion? By the words of His prophecy: by the sop He marked Him outthat it might appear said of him, "Which did eat of My bread." Again, when he came to betray Him,

He granted him a kiss, that it might appear said of him, "The man of My peace."

Psomion (g5596) pso-mee'-on; dim. from a der. of the base of 5597; a crumb or morsel (as if rubbed off), i.e. a mouthful: - sop.

Psocho (g5597) pso'-kho; prol. from the same base as 5567; to triturate, i.e. (by anal.) to rub out (kernels from husks with the fingers or hand): - rub.

Psallo (g5567) psal'-lo; ,(to rub or touch the surface; comp. 5597); to twitch or twang, i.e. to play on a stringed instrument (celebrate the divine worship with music and accompanying odes): - make melody, sing (psalms)

Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. Is.23:16

Take thou away from me the noise of thy songs; for I will not hear the melody of thy viols. Am.5:23

Melody in Hebrews means play an instrument or "trim a vine."

Psallô (psao)

I. to touch sharply, to pluck, pull, twitch, Aesch.; toxou neuran ps. to twang the bow-string, Eur.; belos ek keraos ps. to send a shaft twanging from the bow, Anth.;

so, schoinos miltophurês psallomenê a carpenter's red line, which is twitched and then suddenly let go, so as to leave a mark, id=Anth.

In fact, the only RED ROPE in the literature was pained red and defiled: it was used to MARK those who refused to leave the Agora or marketplace.  The marketplace restricted the pagan temples, singers, actors, musicians, speakers, sellers of human bodies and of radishes.  The PSALLO rope would tell those meeting at the ekklesia (church) where the late comer had been.

II. to play a stringed instrument with the fingers, NOT with the plectron, Hdt., Ar., Plat.
2. later, to sing to a harp,
    SING NTest.

Nebel (h5035) neh'-bel; from 5034; a skin- bag for liquids (from collapsing when empty); hence a vase (as similar in shape when full); also a lyre (as having a body of like form): - bottle, pitcher, psaltery, vessel, viol

Nabel (h5034) naw-bale'; to wilt; generally to fall away, fail, faint; figurative: to be foolish or morally wicked; to despise, disgrace: - disgrace, dishonour, lightly esteem, fade (away, - ing), fall (down, -ling, off), do foolishly, come to nought, surely, make vile, wither..

"Therefore at that time, when all the people heard the sound of the cornet, flute, harp, sackbut, psaltery, and all kinds of musick, all the people, the nations, and the languages, fell down and worshipped the golden image that Nebuchadnezzar the king had set up. Da.3:7

"The psaltery (psalterion, saltere, sauterie, Psalterium, Psalter, salterio) is an ancient intstrument seen in many forms. Early versions were simply a wooden board with gut strings stretched between pegs. The strings were plucked with fingers or by plectra (the name might have derived from the Greek psallein meaning plucked with fingers).

"The name of psaltery entered Christian literature in the 3rd century B.C. translation of the Old Testament called the Septuagint where, in the Psalms, nebel was translated psalterion. Thus, Nebuchadnezzar's idolatrous ensemble included the Aramic psantria. Notice, also, that the book of Psalms has also become known as the Psalter (or psalterium), from the hymns sung with this harp. Source

This has the same meaning as the empty wineskin or waterskin which echoed the voice of the witch's own voice as ventriloquism.

Owb (h178) obe; from the same as 1 (appar. through the idea of prattling a father's name); prop. a mumble, i. e. a water-skin (from its hollow sound); hence a necromancer (ventriloquist, as from a jar): - bottle, familiar spirit.

A similar device was condemned by Paul to the Corinthians who used the "sounding brass" where "sounding" is the hollow echo. The old wineskin had become more sophisticated among the Greeks who used huge bronze vases to terrorize the enemy in warfare or to "hear the voice of angels" which came from the familiar spirit.

Chalkos (g5475) khal-kos'; perh. from 5465 through the idea of hollowing out as a vessel (this metal being chiefly used for that purpose); copper (the substance, or some implement or coin made of it): - brass, money.

This was from the "underworld" or the chasm below from which even the witch of Endor got her message probably by stretching the skin over a hole in the ground.

THOUGH I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. 1 Corinthians 13:1

11. "But Thou, O Lord, be merciful unto Me" (ver. 10). This is the person of a servant, this is the person of the needy and poor for, "Blessed is he that understandeth upon the needy and poor One." See, as it was spoken, "Be merciful unto Me, and raise Me up, and I will requite them," so is it done.

WHY do the heathen rage, and the people imagine a vain thing? Psalm 2:1

The kings of the earth set themselves, and the rulers take counsel together, against the Lord, and against his anointed, saying, Psalm 2:2

Let us break their bands asunder, and cast away their cords from us. Psalm 2:3
He that sitteth in the heavens shall laugh: the Lord shall have them in derision (speaking in tongues against them). Psalm 2:4

For the Jews slew Christ, lest they should lose their place.

Christ slain, they lost their place. Rooted out of the kingdom were they, dispersed were they. He, raised up, requited them tribulation, He requited them unto admonition, not yet unto condemnation.

For the city wherein the people raged, as a ramping and a roaring lion, crying out, "Crucify Him, Crucify Him," the Jews rooted out therefrom, hath now Christians, by not one Jew is inhabited.
There is planted the
Church of Christ, whence were rooted out the thorns of the synagogue. For truly this fire blazed "as the fire of thorns."

But the Lord was as a green tree. This said Himself, when certain women mourned Christ as dying. ..."For if they do these things in a green tree, what shall be done in a dry?" When can a green tree be consumed by the fire of thorns? For they blazed as fire among thorns. Fire consumeth thorns, but whatsoever green tree it is applied to, is not easily kindled. ...Yet lest ye think that God the Father of Christ could raise up Christ, that is, the Flesh of His Son,

and that Christ Himself, though He be the Word equal with the Father, could not raise up His own Flesh; hear out of the Gospel,
"Destroy this temple, and in three days I will raise it up." "But," said the Evangelist (lest even after this we should doubt), "He spake of the temple of His Body. Raise Me up, and I will requite them."

12. "By this I know that Thou favourest Me, that Mine enemies shall not triumph over Me" (ver. 11.) Because the Jews did triumph, when they saw Christ crucified; they thought that they had fulfilled their will to do Him hurt: the fruits of their cruelty they saw in effect, Christ hanging on the Cross: they shook their heads, saying,

"If Thou be the Son of God, come down from the Cross." He came not down, who could; His Potency He showed not, but patience taught.
if, on their saying these things, He had come down from the Cross, He would have seemed as it were to yield to them insulting, and

not being able to endure reproach, would have been believed conquered:
more firm remained He upon the Cross, than they insulting; fixed was He, they wavering.

For therefore shook they their heads, because to the true Head they adhered not. He taught us plainly patience. For mightier is that which He did, who would not do what the Jews challenged.
For much mightier is it to rise from the sepulchre, than to come down from the Cross. "That Mine enemies shall not triumph over Me."

triumphed then at that time. Christ rose again, Christ was glorified. Now see they in His Name the human race converted: now let them insult, now shake the head: rather now let them fix the head, or if they shake the head, in wonder and admiration let them shake. ...

All they that see me laugh (h3932 = "speak in tongues") me to scorn: they (hurl insults) shoot out the lip, they shake the head, saying, Psalm 22:7

Leag (h3932) law-ag'; a prim. root; to deride; by impl. (as if imitating a foreigner) to speak unintelligibly: - have in derision, laugh (to scorn), mock (on), stammering.

Laeg (h3934) law-ayg'; from 3932; a buffoon; also a foreigner: - mocker, stammering.

13. "But as for Me, Thou upholdest Me, because of Mine innocence" (ver. 12). Truly innocence; integrity without sin, requiting without debt, scourging without desert. "Thou upholdest Me because of Mine innocence, and hast made Me strong in Thy sight for ever."

Thou hast made Me strong for ever, Thou madest Me weak for a time:
Thou hast made Me strong in Thy sight, Thou madest Me weak in sight of men.

What then? Praise to Him, glory to Him. "Blessed be the Lord God of Israel." For He is the God of Israel, our God, the God of Jacob, the God of the younger son, the God of the younger people. Let none say, Of the Jews said He this, I am not Israel; rather the Jews are not Israel. For the elder son, he is the elder people reprobated; the younger, the people beloved. "The elder shall serve the younger:" now is it fulfilled: now, brethren, the Jews serve us, they are as our satchellers, we studying, they carry our books. Hear wherein the Jews serve us, and not without reason. ...With them are the Law and the Prophets, in which. Law, and in which Prophets, Christ is preached.

When we have to do with Pagans, and show this coming to pass in the Church of Christ,
        which before was
predicted of the Name of Christ, of the Head and Body of Christ,

lest they think that we have forged these predictions, and from things which have happened, as though they were future, had made them up, we bring forth the books of the Jews. The Jews forsooth are our enemies, from an enemy's books convince we the adversary. ...If any enemy clamour and say, "Ye for yourselves have forged prophecies;" be the books of the Jews brought forth, because the elder shall serve the younger. Therein let them read those predictions, which now we see fulfilled; and let us all say, "Blessed be the Lord God of Israel, from everlasting to everlasting, and all the people shall say, So be it, So be it."

Kenneth Sublett Comments welcome

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