(NOTE: The electronic text obtained from The Electronic Bible Society was
not completely corrected. EWTN has corrected all discovered errors. If you
find errors or omissions in the text, please notify [email protected].)

Transliteration of Greek words: All phonetical except: w = omega; h serves
three puposes: 1. = Eta; 2. = rough breathing, when appearing initially
before a vowel; 3. = in the aspirated letters theta = th, phi = ph, chi =
ch. Accents are given immediately after their corresponding vowels: acute =
' , grave = `, circumflex = ^. The character ' doubles as an apostrophe,
when necessary.


ST. HILARY OF POITIERS

HOMILIES ON PSALMS 1, 53, 130

[Translated by the Rev. H. F. Stewart, Vice-Principal of the Theological
College, Salisbury; revised by the Rev. E. W. Watson, M.A., Warden of the
Society of St. Andrew, Salisbury.]


PSALM I

   THE primary condition of knowledge for reading the Psalms is the
ability to see as whose mouthpiece we are to regard the Psalmist as
speaking, and who it is that he addresses. For they are not all of the same
uniform character, but of different authorship and different types. For we
constantly find that the Person of God the Father is being set before us,
as in that passage of the eighty-eighth Psalm: I have exalted one chosen
out of My people, I have found David My servant, with My holy oil have I
anointed hint. He shall call Me, Thou art my Father and the upholder of my
salvation. And I will make him My first-born, higher than the kings of the
earth(1); while in what we might call the majority of Psalms the Person of
the Son is introduced, as in the seventeenth: A people whom I have not
known hath served Me(2); and in the twenty-first: they parted My garments
among them and cast lots upon My vesture(3). But the contents of the first
Psalm forbid us to understand it either of the Person of the Father or of
the Son: But his will hath been in the law of the Lord, and in His Law will
he meditate day and night. Now in the Psalm in which we said the Person of
the Father is intended, the terms used are exactly appropriate, for
instance: He shall call Me, Thou art my Father, my God and the upholder of
my salvation; and in that one in which we hear the Son speaking, He
proclaims Himself to be the author of the words by the very expressions He
employs, saying, A people whom I have not known hath served Me. That is to
say, when the Father on the one hand says: He shall call Me; and the Son on
the other hand says: a people hath served Me, they shew that it is They
Themselves Who are speaking concerning Themselves. Here, however, where we
have But his will hath been in the Law of the Lard; obviously it is not the
Person of the Lord speaking concerning Himself, but the person of another,
extolling the happiness of that man whose will is in the Law of the Lord.
Here, then, we are to recognise the person of the Prophet by whose lips the
Holy Spirit speaks, raising us by the instrumentality of his lips to the
knowledge of a spiritual mystery.

   2. And as he says this we must enquire concerning what man we are to
understand him to be speaking. He says: Happy is the man who hath not
walked in the counsel of the ungodly nor stood in the way of sinners, and
hath not sat in the seat of pestilence. But his will hath been in the Law
of the Lord, and in tits Law will he meditate day and night. And he shall
be like a tree planted by the rills of water, that will yield its fruit in
its own season. His leaf also shall not wither, and all things, whatsoever
he shall do, shall prosper. I have discovered, either from personal
conversation or from their letters and writings, that the opinion of many
men about this Psalm is, that we ought to understand it to be a description
of our Lord Jesus Christ, and that it is His happiness which is extolled in
the verses following. But this interpretation is wrong both in method and
reasoning, though doubtless it is inspired by a pious tendency of thought,
since the whole of the Psalter is to be referred to Him: the time and place
in His life to which this passage refers must be ascertained by the sound
method of knowledge guided by reason.

   3. Now the words which stand at the beginning of the Psalm are quite
unsuited to the Person and Dignity of the Son, while the whole contents are
in themselves a condemnation of the careless haste that would use them to
extol Him. For when it is said, anti his will hath been in the Law of the
Lord, how (seeing that the Law was given by the Son of God) can a happiness
which depends on his will being in the Law of the Lord be attributed to Him
Who is Himself Lord of the Law? That the Law is His He Himself declares in
the seventy-seventh Psalm, where He says: Hear My Law, O My people: incline
your ears unto the words of My mouth. I will open My mouth in a parable(4).
And the Evangelist Matthew further asserts that these words were spoken by
the Son, when he says For this cause spake He in parables that the saying
might be fulfilled: I will open My mouth in parables(5). The Lord then gave
fulfilment in act to His own prophecy, speaking in the parables in which He
had promised that He would speak. But how can the sentence, and he shall be
like a tree planted by the rills of water,--wherein growth in happiness is
set forth in a figure--be possibly applied to His Person, and a tree be
said to be more happy than the Son of God, and the cause of His happiness,
which would be the case if an analogy were established between Him and it
in respect of growth towards happiness? Again, since according to
Wisdom(5a) and the Apostle, He is both before the ages and before times
eternal, and is the First-born of every creature; and since in Him and
through Him all things were created, how can He be happy by becoming like
objects created by Himself? For neither does the power of the Creator need
for its exaltation comparison with any creature, nor does the immemorial
age of the First-born allow of a comparison involving unsuitable conditions
of time, as would be the case if He were compared to a tree. For that which
shall be at some point of future time cannot be looked upon as having
either previously existed or as now existing anywhere. But whatsoever
already is does not teed any extension of time to begin existence, because
it already possesses continuous existence from the date of its beginning up
till the present.

   4. And so, since these words are understood to be inapplicable to the
divinity of the Only-begotten Son of God, our Lord Jesus Christ, we must
suppose him, who is here extolled as happy by the Prophet, to be the man
who strives to conform himself to that body which the Lord assumed and in
which He was born as man, by zeal for justice and perfect fulfilment of all
righteousness. That this is the necessary interpretation will be shewn as
the exposition of the Psalm proceeds.

   5. The Holy Spirit made choice of this magnificent and noble
introduction to the Psalter, in order to stir up weak man to a pure zeal
for piety by the hope of happiness, to teach him the mystery of the
Incarnate God, to promise him participation in heavenly glory, to declare
the penalty of the Judgment, to proclaim the two-fold resurrection, to shew
forth the counsel of God as seen in His award. It is indeed after a
faultless and mature design that He has laid the foundation of this great
prophecy(6); His will being that the hope connected with the happy man
might allure weak humanity to zeal for the Faith; that the analogy of the
happiness of the tree might be the pledge of a happy hope, that the
declaration of His wrath against the ungodly might set the bounds of fear
to the excesses of ungodliness, that difference in rank in the assemblies
of the saints might mark difference in merit, that the standard appointed
for judging the ways of the righteous might shew forth the majesty of God.

   But let us now deal with the subject matter and the words which express
it.

   6. Happy is the man who hath not walked in the counsel of the ungodly
nor stood in the way of sinners, and hath not sat in the seat of
pestilence. But his will hath been in the Law of the Lord, and in His Law
will he meditate day and night.

   The Prophet recites five kinds of caution as continually present in the
mind of the happy man: the first, not to walk in the counsel of the
ungodly, the second, not to stand in the way of sinners, the third, not to
sit in the seat of pestilence, next, to set his will in the Law of the
Lord, and lastly, to meditate therein by day and by night. There must,
therefore, be a distinction between the ungodly and the sinner, between the
sinner and the pestilent; chiefly because here the ungodly has a counsel,
the sinner a way, the pestilent a seat, and again, because the question is
of walking, not standing, in the counsel of the ungodly; of standing, not
walking, in the way of the sinner. Now if we would understand the reason of
these facts, we must note the precise difference between the sinner and the
undutiful(7), that so it may become clear why to the sinner is assigned a
way, and to the undutiful a counsel; next, why the question is of standing
in the way, and of walking in the counsel, whereas men are accustomed to
connect standing with a counsel, and walking with a way.

   Not every man that is a sinner is also undutiful: but the undutiful man
cannot fail to be a sinner. Let us take an instance from general
experience. Sons, though they be drunken and profligate and spendthrift,
can yet love their fathers; and with all these vices, and, therefore, not
free from guilt, may yet be free from undutifulness. But the undutiful,
though they may be models of continence and frugality, are, by the mere
fact of despising the parent, worse transgressors than it they were guilty
of every sin that lies outside the category of undutifulness.

   7. There is no doubt then that, as this instance proves, the
undutiful(or ungodly) must be distinguished from the sinner. And, indeed,
general opinion agrees to call those men ungodly who scorn to search for
the knowledge of God, who in their irreverent mind take for granted that
there is no Creator of the world, who assert that it arrived at the order
and beauty which we see by chance movements, who, in order to deprive their
Creator of all power to pass judgment on a life lived rightly or in sin,
will have it that man comes into being and passes out of it again by the
simple operation of a law of nature.

   Thus, all the counsel of these men is wavering, unsteady, and vague,
and wanders about in the same familiar paths and over the same familiar
ground, never finding a resting-place, for it fails to reach any definite
decision. They have never in their system risen to the doctrine of a
Creator of the world, for instead of answering our questions as to the
cause, beginning, and duration of the world, whether the world is for man,
or man for the world, the reason of death, its extent and nature, they
press in ceaseless motion round the circle of this godless. argument and
find no rest in these imaginings.

   8. There are, besides, other counsels of the ungodly, i.e., of those
who have fallen into heresy, unrestrained by the laws of either the New
Testament or the Old. Their reasoning ever takes the course of a vicious
circle; without grasp or foothold to stay them they tread their
interminable round of endless indecision. Their ungodliness consists in
measuring God, not by His own revelation, but by a standard of their
choosing; they forget that it is as godless to make a God as to deny Him;
if you ask them what effect these opinions have on their faith and hope,
they are perplexed and confused, they wander from the point and wilfully
avoid the real issue of the debate. Happy is the man then who hath not
walked in this kind of counsel of the ungodly, nay, who has not even
entertained the wish to walk therein, for it is a sin even to think for a
moment of things that are ungodly.

   9. The next condition is, that the man who has not walked in the
counsel of the ungodly shall not stand in the way of sinners. For there are
many whose confession concerning God, while it acquits them of ungodliness,
yet does not set them free from sin; those, for example, who abide in the
Church but do not observe her laws; such are the greedy, the drunken, the
brawlers, the wanton, the proud, hypocrites, liars, plunderers. No doubt we
are urged towards these sins by the promptings of our natural instincts;
but it is good for us to withdraw from the path into which we are being
hurried and not to stand therein, seeing that we are offered so easy a way
of escape. It is for this reason that the man who has not stood in the way
of sinners is happy, for while nature carries him into that way, religious
belief draws him back.

   10. Now the third condition for gaining happiness is not to sit in the
seat of pestilence. The Pharisees sat as teachers in Moses' seat, and
Pilate sat in the seat of judgment: of what seat then are we to consider
the occupation pestilential? Not surely of that of Moses, for it is the
occupants of the seat and not the occupation of it that the Lord condemns
when He says: The Scribes and Pharisees sit an Moses' seat; whatsoever they
bid you do, that do; but do not ye after their work (8). The occupation of
that seat is not pestilential, to which obedience is enjoined by the Lord's
own word. That then must be really pestilential, the infection of which
Pilate sought to avoid by washing his hands. For many, even God-fearing
men, are led astray by the canvassing for worldly honours; and desire to
administer the law of the courts, though they are bound by those of the
Church.

   But although they bring to the discharge of their duties a religious
intention, as is shewn by their merciful and upright demeanour, still they
cannot escape a certain contagious infection arising from the business in
which their life is spent. For the conduct of civil cases does not suffer
them to be true to the holy  principles of the Church's law, even though
they wish it. And without abandoning their pious purpose they are
compelled, against their will, by the necessary conditions of the seat they
have won, to use, at one time invective, at another, insult, at another,
punishment; and their very position makes them authors as well as victims
of the necessity which constrains them, their system being as it were
impregnated with the infection. Hence this title, the seat of pestilence,
by which the Prophet describes their seat, because by its infection it
poisons the very will of the religiously minded.

   11. But the fact that he has not walked in the counsel of the ungodly,
nor stood in the way of sinners, nor sat in the seat of pestilence, does
not constitute the perfection of the man's happiness. For the belief that
one God is the Creator of the world, the avoidance of sin by the pursuit of
unassuming goodness, the preference of the tranquil leisure of private life
to the grandeur of public position--all this may be found even in a pagan.
But here the Prophet, in portraying in the likeness of God the man that is
perfect--one who may serve as a noble example of eternal happiness--points
to the exercise by him of no commonplace virtues, and to the words, But his
will hath been in the Law of the Lord, for the attainment of perfect
happiness. To refrain from what has gone before is useless unless his mind
be set on what follows, But his will hath been in the Law of the Lord. The
Prophet does not look for fear. The majority of men are kept within the
bounds of Law by fear; the few are brought under the Law by will: for it is
the mark of fear not to dare to omit what it is afraid of, but of perfect
piety to be ready to obey commands. This is why that man is happy whose
will, not whose fear, is in the Law of God.

   12. But then sometimes the will needs supplementing; and the mere
desire for perfect happiness does not win it, unless performance wait upon
intention. The Psalm, you remember, goes on: And in His Law will he
meditate day and night. The man achieves the perfection of happiness by
unbroken and unwearied meditation in the Law. Now it may be objected that
this is impossible owing to the conditions of human infirmity, which
require time for repose, for sleep, for food: so that our bodily
circumstances preclude us from the hope of attaining happiness, inasmuch as
we are distracted by the interruption of our bodily needs from our
meditation by day and night. Parallel to this passage are the words of the
Apostle, Pray without ceasing(9). As though we were bound to set at naught
our bodily requirements and to continue praying without any interruption!
Meditation in the Law, therefore, does not lie in reading its words, but in
pious performance of its injunctions; not in a mere perusal of the books
and writings, but in a practical meditation and exercise in their
respective contents, and in a fulfilment of the Law by the works we do by
night and day, as the Apostle says: Whether ye eat or drink, or whatsoever
ye do, do all to the glory of God(1). The way to secure uninterrupted
prayer is for every devout man to make his life one long prayer by works
acceptable to God and always done to His glory: thus a life lived according
to the Law by night and day will in itself become a nightly anti daily
meditation in the Law.

   13. But now that the man has found perfect happiness by keeping aloof
from the counsel of the ungodly and the way of sinners and the seat of
pestilence, and by gladly meditating in the Law of God by day and by night,
we are next to be shewn the rich fruit that this happiness he has won will
yield him. Now the anticipation of happiness contains the germ of future
happiness. For the next verse runs: And he shall be like a tree planted
beside the rills of water, which shall yield its fruit in its own season,
whose leaf also shall not fall off. This may perhaps be deemed an absurd
and inappropriate comparison, in which are extolled a planted tree, rills
of water, the yielding of fruit, its own time, and the leaf that falls not.
All this may appear trivial enough to the judgment of the world. But let us
examine the teaching of the Prophet and see the beauty that lies in the
objects and words used to illustrate happiness.

   14. In the book of Genesis(2), where the lawgiver depicts the paradise
planted by God, we are shewn that every tree is fair to look upon and good
for food; it is also stated that there stands in the midst of the garden a
tree of Life and a tree of the knowledge of good and evil; next that the
garden is watered by a stream that afterwards divides into four heads. The
Prophet Solomon teaches us what this tree of Life is in his exhortation
concerning Wisdom: She is a tree of life to all them that lay hold upon
her, and lean upon her(3). This tree then is living; and not only living,
but, furthermore, guided by reason; guided by reason, that is, in so far as
to yield fruit, and that not casually nor unseasonably, but in its own
season. And this tree is planted beside the rills of water in the domain of
the Kingdom of God, that is, of course, in Paradise, and in the place where
the stream as it issues forth is divided into four heads. For he does not
say, Behind the rills of water, but, Beside the rills of water, at the
place where first the heads receive each their flow of waters. This tree is
planted in that place whither the Lord, Who is Wisdom, leads the thief who
confessed Him to be the Lord, saying: Verily I say unto thee, to day shalt
thou be with Me in Paradise(4). And now that we have shewn upon prophetic
warrant that Wisdom, which is Christ, is called the tree of Life in
accordance with the mystery of the coming Incarnation and Passion, we must
go on to find support for the strict truth of this interpretation from the
Gospels. The Lord with His own lips compared Himself to a tree when the
Jews said that He cast out devils in Beelzebub: Either make the tree good,
said He, and its fruit good; or else make the tree corrupt, and its fruit
corrupt; far the tree is known by its fruits(5); because although to cast
out devils is an excellent fruit, they said He was Beelzebab, whose fruits
are abominable. Nor yet did He hesitate to teach that the power that makes
the tree happy resided in His Person, when on the way to the Cross He said:
For if they do these things in the green tree, what shall be done in the
dry(6)? Declaring by this image of the green tree that there was nothing in
Him that was subject to the dryness of death.

   15. That happy man, then, will become like unto this tree when he shall
be transplanted, as the thief was, into the garden and set to grow beside
the rills of water: and his planting will be that happy new planting which
cannot be uprooted, to which the Lord refers in the Gospels when He curses
the other kind of planting and says: Every planting that My Father hath not
planted shall be rooted up(7). This tree, therefore, will yield its fruits.
Now in all other passages where God's Word teaches some lesson from the
fruits of trees, it mentions them as making fruit rather than as yielding
fruit, as when it says: A good tree cannot make evil fruits(8)m and when in
Isaiah the complaint about the vine is: I looked that it should make
grapes, and it made thorns(9). But this tree will yield its fruits, being
supplied with free-will and understanding for the purpose. For it will
yield its fruits in its own season. And, pray, in what season? In the
season, of course, of which the Apostle speaks: That He might make known
unto you also the mystery of His Will, according to His good pleasure which
He hath purposed in Himself, in the dispensation of the fulness of time(1).
This, then, is the dispensation of time, by which is regulated the right
moment of receiving, in the case of the recipients, and of giving, in that
of the giver; for the giver has choice of the season. But delay in point of
time depends upon the fulness of times. For the dispensation of yielding
fruit waits upon the fulness of time. Now what, you ask, is this fruit that
is to be dispensed? That assuredly of which this same Apostle is speaking
when he says: And He will change our vile body, that it may be fashioned
like His glorious body(2). Thus He will give us those fruits of His which
He has already brought to perfection in that man whom He has chosen to
Himself who is portrayed under the image of a tree, whose mortality He has
utterly done away and has raised him to share in His own immortality.

   This man then will be happy like that tree, when at length he stands
surrounded by the glory of God, being made like unto the Lord.

   16. But the leaf of this tree shall not fall off. There is no ground
for wonder that its leaves do not fall off, seeing that its fruits will not
drop to the ground, either because they are forced off by ripeness, or
shaken off by external violence, but it will yield them, distributing them
by an act of reasoned service. Now the spiritual significance of the leaves
is made clear by a comparison based upon material objects. We see that
leaves are made to sprout round the fruits about which they cluster, for
the express purpose of protecting them, and of forming a kind of fence to
the young and tender shoots. What the leaves signify, then, is the teaching
of God's words in which the promised fruits are clothed. For it is these
words that kindly shade our hopes, that shield and protect them from the
rough winds of this world. These leaves, then, that is the words of God,
shall not fall: for the Lord Himself has said: Heaven and earth shall pass
away, but My words shall not pass away for of the words that have been
spoken by God not one shall fail or fall.

   17. Now that the leaves of the tree we speak of are not valueless but
are a source of health to the nations is testified by St. John in the
Apocalypse, where he says: And He shewed me a river of water of life,
bright as crystal, proceeding out of the throne of God and of the Lamb; in
the midst of the street of it and on either side of the river the tree of
life, bearing twelve manner of fruits, yielding its fruit every month: and
the leaves of the tree are for the healing the nations(4).

   Bodily manifestations so reveal the mysteries of heaven that, although
matter by itself cannot convey the full spiritual meaning, yet to regard
them only in their material aspect is to mutilate them. We should have
expected to hear that there were trees, not one tree, standing on either
side of the river shewn to the saint. But because the tree of Life in the
sacrament of Baptism is in every case one, supplying to those that come to
it on every side the fruits of the apostolic message, so there stands on
either side of the river one tree of Life. There is one Lamb seen amid the
throne of God, and one river, and one tree of Life: three figures wherein
are comprised the mysteries of the Incarnation, Baptism and Passion, whose
leaves, that is to say, the words of the Gospel, bring healing to the
nations through the teaching of a message that cannot tall to the ground.

   18. And all things whatsoever he doeth shall prosper. Never again shall
His gift and His statutes be set at naught, as they were in the case of
Adam, who by his sin in breaking the Law lost the happiness of an assured
immortality; but now, thanks to the redemption wrought by the tree of Life,
that is, by the Passion of the Lord, all that happens to us is eternal and
eternally conscious of happiness in virtue of our future likeness to that
tree of Life. For all their doings shall prosper. being wrought no longer
amid shift and change nor in human weakness, for corruption will be
swallowed up in incorruption, weakness in endless life, the form of earthly
flesh in the form  of God. This tree, then, planted and yielding its fruit
in its own season, shall that happy man resemble, himself being planted in
the Garden, that what God has planted may abide, never to be rooted up, in
the Garden where all things done by God shall be guided to a prosperous
issue, apart from the decay that belongs to human weakness and to time, and
has to be uprooted.

   19. The next point after the prophet had set forth the man's perfect
happiness was for him to declare what punishment remained for the ungodly.
Thus there ensues: The ungodly tire not so, but are like the dust which the
wind driveth away from the face of the earth. The ungodly have no possible
hope of having the image of the happy tree applied to them; the only lot
that awaits them is one of wandering and winnowing, crushing, dispersion
and unrest; shaken out of the solid framework of their bodily condition,
they must be swept away to punishment in dust, a plaything of the wind.
They shall not be dissolved into nothing, for punishment must find in them
some stuff to work on, but ground into particles, imponderable,
unsubstantial, dry, they shall be tossed to and fro, and make sport for the
punishment that gives them never rest. Their punishment is recorded by the
same Prophet in another place where he says: I will beat them small as the
dust before the wind, like the mire of the streets I will destroy them(5).

   Thus as there is an appointed type for happiness, so is there one for
punishment. For as it is no hard task for the wind to scatter the dust, and
as men who walk through the mud of the streets are hardly aware that they
have been treading on it, so it is easy for the punishment of hell to
destroy and disperse the ungodly, the logical result of whose sins is to
melt them into mud and crush them into dust, reft of all solid substance,
for dust and mud they are, and being merely mud and dust are good for
nothing else than punishment.

   20. And the Prophet, seeing that the change of their solid substance
into dust will deprive them of all share in the boon of fruit to be
bestowed upon the happy man in season by the tree, has accordingly added:
Therefore the ungodly shall not rise again in the Judgment. The fact that
they shall not rise again does not convey sentence of annihilation upon
these men, for indeed they will exist as dust; it is the resurrection to
Judgment that is denied them. Non-existence will not enable them to miss
the pain of punishment; for while that which will be non-existent would
escape punishment, they, on the other hand, will exist to be punished, for
they will be dust. Now to become dust, whether by being dried to dust or
ground to dust, involves not loss of the state of existence, but a change
of state. But the fact that they will not rise again to Judgment makes it
clear that they have lost, not the power to rise, but the privilege of
rising to Judgment. Now what we are to understand by the privilege of
rising again and being judged is declared by the Lord in the Gospels where
He says: He that believeth on Me is not judged: he that believeth not hath
been judged already. And this is the judgment, that the light is come into
the world, and men loved the darkness rather than the light(6).

   21. The terms of this utterance of the Lord  are disturbing to
inattentive hearers and careless, hasty readers. For by saying: He that
believeth on  Me shall not be judged, He exempts believers, and by adding:
But he that believeth not hath been judged already, He excludes
unbelievers, from judgment. If, then, He has thus exempted believers and
debarred unbelievers, allowing the chance of judgment neither to one class
nor the other, how can He be considered consistent when he adds thirdly:
And this is the judgment, that the light is come into the world, and men
loved the darkness rather than the light? For there can apparently be no
place left for judgment, since neither believers nor unbelievers are to be
judged. Such no doubt will be the conclusion drawn by inattentive hearers
and hasty readers. The utterance, however, has an appropriate meaning and a
rational interpretation of its own.

   22. He that believes, says Christ, is not judged. And is there any need
to judge a believer? Judgment arises Out Of ambiguity, and where ambiguity
ceases, there is no call for trial and judgment. Hence not even unbelievers
need be judged, because there is no doubt about their being unbelievers;
but after exempting believers and unbelievers alike from judgment, the Lord
added a case for judgment and human agents upon, whom it must be exercised.
For some there are who stand midway between the godly and the ungodly,
having affinities to both, but strictly belonging to neither class, because
they have come to be what they are by a combination of the two. They may
not be assigned to the ranks of belief, because there is in them a certain
infusion of unbelief; they may not be ranged with unbelief, because they
are not without a certain portion of belief. For many are kept within the
pale of the church by the fear of God; yet they are tempted all the while
to worldly faults by the allurements of the world. They pray, because they
are afraid; they sin, because it is their will. The fair hope of future
life makes them call themselves Christians; the allurements of present
pleasure make them act like heathen. They do not  abide in ungodliness,
because they hold the name of God in honour; they are not godly because
they follow after things contrary to godliness. And they cannot help loving
those things best which can never enable them to be what they call
themselves, because their desire to do such works is stronger than their
desire to be true to their name. And this is why the Lord, after saying
that believers would not be judged and that unbelievers had been judged
already, added that This is the judgment, that the light is come into the
world, and men loved the darkness rather than the light.

   These, then, are they whom the judgment awaits which unbelievers have
already had passed upon them and believers do not need: because they have
loved darkness more than light; not that they did not love the light too,
but because their love of darkness is the more active. For when two loves
are matched in rivalry, one always wins the preference; and their judgment
arises from the fact that, though they loved Christ, they yet loved
darkness more. These then will be judged; they are neither exempted from
judgment like the godly, nor have they already been judged like the
ungodly; but judgment awaits them for the love which they have deliberately
preferred.

   23. It is precisely the scheme and system thus laid down in the Gospel
that the Prophet   has followed, when he says: Therefore the ungodly shall
not rise again in the Judgement, nor sinners in the counsel of the
righteous. He leaves no judgment for the ungodly, because they have been
judged already; on the other hand, he has refused to sinners, who as we
shewed in our former discourse(7) are to be distinguished from the ungodly,
the counsel of the righteous, because they are to be judged. For
ungodliness causes the former to be judged beforehand, but sin keeps the
latter to be judged hereafter. Thus ungodliness having already been judged
is not admitted to the judgment of sinners, while again sinners, who, are
yet to be judged, are deemed unworthy of enjoying the counsel of the
righteous, who will not be judged.

   24. The source of this distinction lies in the following words: For the
Lord knoweth the way of the righteous, but the way of the ungodly shall
perish. Sinners do not come near the counsel of the righteous for this
reason, that the Lord knows the way of the righteous. Now He knows, not by
an advance from ignorance to knowledge, but because He condescends to know.
For there is no play of human emotions in God that He should know or not
know anything. The blessed Apostle Paul declared how we were known of God
when be said: If any man among you is a prophet or spiritual, let him take
knowledge of the things which I write unto you, that they are of the Lord:
but if any man does not know, he is not known(8).

   Thus he shews that those are known of God who know the things of God:
they are to come to be known when they know, that is, when  they attain to
the honour of being known through the merit of their known godliness,  in
order that the knowledge may be seen to be a growth on the part of him who
is known, and not a growth on the part of one who knows not.

   Now God shews clearly in the cases of Adam and Abraham that He does not
know sinners, but does know believers. For it was said to Adam when he had
sinned: Adam, where art thou(9)? Not because God knew not that the man whom
He still had in the garden was there still, but to shew, by his being asked
where he was, that he was unworthy of God's knowledge by the fact of having
sinned. But Abraham, after being for a long time unknown--the word of God
came to him when he was seventy years of age--was, upon his proving himself
faithful to the Lord, admitted to intimacy with God by the following act of
high condescension: Now I know that thou fearest the Lord thy God, and for
My sake thou hast not spared thy dearly loved son(1).

   God certainly was not ignorant of the faith of Abraham, which He had
already reckoned to him for righteousness when he believed about the birth
of Isaac: but now because he had given a signal instance of his fear in
offering his son, he is at last known, approved, rendered worthy of being
not unknown. It is in this way then that God both knows and to be judged,
are set far from their  counsel; knows not--Adam the sinner is not known,
and Abraham the faithful is known is worthy, and they that is, of being
known by God Who surely have already been judged by Him Who said: knows all
things. The way of the righteous, The Father judgeth no man, but hath given
all therefore, who are not to be judged is known judgment unto the Son, our
Lord Jesus Christ, by God: and this is why sinners, who are Who is blessed
for ever and ever. Amen.

PSALM LIII. (LIV.).

   For the end among the hymns, of the meaning of David when the Ziphims
came and said Saul: behold, is not David hid with us?

   Save me, O God, by Thy name, and judge me by Thy power. Hear my prayer,
O God; give ear unto the words of my mouth, and so on.

   1. The doctrines of the Gospel were well known to holy and blessed
David in his capacity of Prophet, and although it was under the Law that he
lived his bodily life, he yet filled, as far as in him lay, the
requirements of the Apostolic behest and justified the witness borne to him
by God in the words: I have found a man after My own heart, David, the son
of Jesse(2). He did not avenge himself upon his foes by war, he did not
oppose force of arms to those that laid wait for him, but after the pattern
of the Lord, Whose name and Whose meekness alike he foreshadowed, when he
was betrayed he entreated, when he was in danger he sang psalms, when he
incurred hatred he rejoiced; and for tills cause he was found a man after
God's own heart. For although twelve legions of angels might have come to
the help of the Lord in His hour of passion, yet that He might perfectly
fulfil His service of humble obedience, He surrendered Himself to suffering
and weakness, only praying with the words: Father into Thy hands I commend
My spirit(3). After the same pattern, David, whose actual sufferings
prophetically foretold tile future sufferings of the Lord opposed not his
enemies either by word or act; in obedience to the command of the Gospel,
he would not render evil for evil, in imitation of his Master's meekness,
in his affliction, in his betrayal, in his fight, he called upon the Lord
and was content to use His weapons only in his contest with the ungodly.

   2. Now to this Psalm is prefixed a title arising out of an historical
event; but before the event is described we are instructed as to the scope,
time and application of the incidents underlying it. First we have: For the
end of the meaning of that David. Then there follows: When the Ziphims came
and said to Saul: behold, is not David hid with us? Thus David's betrayal
by the Ziphims awaits for its interpretation the end. This shews that what
was actually being done to David contained a type of something yet to cone;
an innocent man is harassed by railing, a prophet is mocked by reviling
words, one approved by God is demanded for execution, a king is betrayed to
his foe. So the Lord was betrayed to Herod and Pilate by those very men in
whose hands He ought to have been safe. The Psalm then awaits the end for
its interpretation, and finds its meaning in the true David, in Whom is the
end of the Law, that David who holds the keys and opens with them the gate
of knowledge, in fulfilling the things foretold of Him by David.

   3. The meaning of the proper name, according to the exact sense of the
Hebrew, affords us no small assistance in interpreting the passage. Ziphims
mean what we call sprinklings of the face; these were called in Hebrew
Ziphims. Now, by the Law, sprinkling was a cleansing from sins; it purified
the people through faith by the sprinkling of blood, of which this same
blessed David thus speaks: Thou shalt sprinkle me with hyssop and I shall
be cleansed(4); the Law, through faith, providing as a temporary
substitute, in the blood of whole burnt-offerings, a type of the sprinkling
with the blood of the Lord, which was to be. But this people, like the
people of the Ziphims, being sprinkled on their lace and not in their
faith, and receiving the cleansing drops on their lips and not in their
hearts, turned faithless and traitors towards their David, as God had
foretold by the Prophet: This people honoureth Me with their lips, but
their heart is far from Me(5). They were ready to betray David because, the
faith of their heart being dead, they had performed all the mystical
ceremonies of the Law with deceitful face.

   4. Save me, O God, by Thy Name, and judge me by Thy power. Hear my
prayer, O God; give ear unto the words of my mouth.

   The suffering of the Prophet David is, according to the account we have
given of the title, a type of the Passion of our God and Lord Jesus Christ.
This is why his prayer also corresponds in sense with the prayer of Him Who
being the Word was made flesh: in such wise that He Who suffered all things
after the manner of man, in everything He said, spoke after the manner of
man; and He who bore the infirmities and took on Him the sins of men
approached God in prayer with the humility proper to men. This
interpretation, even though we be unwilling and slow to receive it, is
required by the meaning and force of the words, so that there can be no
doubt that everything in the Psalm is uttered by David as His mouthpiece.
For he says: Save me O God, by Thy name. Thus prays in bodily humiliation,
using the words of His own Prophet, the Only-begotten Son of God, Who at
the same time was claiming again the glory which He had possessed before
the ages. He asks to be saved by the Name of God whereby He was called and
wherein He was begotten, in order that the Name of God which rightly
belonged to His former nature and kind might avail to save Him in that body
wherein He had been born.

   5. And because the whole of this passage is the utterance of One in the
form of a servant--of a servant obedient unto the death of the Cross--which
He took upon Him and for which He supplicates the saving help of the Name
that belongs to God, and being sure of salvation by that Name, He
immediately adds: and judge Me by Thy power. For now as the reward for His
humility in emptying Himself and assuming the form of a servant, in the
same humility in which He had assumed it, He was asking to resume the form
which He shared with God, having saved to bear the Name of God that
humanity in which as God He had obediently condescended to be born. And in
order to teach us that the dignity of this Name whereby He prayed to be
saved is something more than an empty title, He prays to be judged by the
power of God. For a right award is he essential result of judgment, as the
Scripture says: Becoming obedient unto death(6), yea, the death of the
Cross. Wherefore also God highly exalted Him and gave unto Him the name
which is above every name. Thus, first of all the name which is above every
name is given unto Him; then next, this is a judgment of decisive force,
because by the power of God, He, Who after being God had died as man, rose
again from death as man to be God, as the Apostle says: He was crucified
from weakness, yet He liveth by the power of God(7), and again: For I am
not ashamed of the Gospel: for it is the power of God unto salvation to
every one that believeth(8). For by the power of the Judgment human
weakness is rescued to bear God's name and nature; and thus as the reward
for His obedience He is exalted by the power of this judgment unto the
saving protection of God's name; whence He possesses both the Name and the
Power of God. Again, if the Prophet had begun this utterance in the way men
generally speak, he would have asked to be judged by mercy or kindness, not
by power. But judgment by power was a necessity in the case of One Who
being the Son of Got was born of a virgin to be Son of Man, and Who now
being Son of Man was to have the Name and power of the Son of God restored
to Him by the power of judgment.

   6. Next there follows: Hear my prayer, O God, give ear unto the words
of my mouth. The obvious thing for the Prophet to say was, O God, hear me.
But because he is speaking as the mouthpiece of Him, Who alone knew how to
pray, we are given a constantly reiterated demand that prayer shall be
heard. The words of St. Paul teach us that no man knows how he ought to
pray: For we know not how to pray as we ought(9). Man in his weakness,
therefore, has no right to demand that his prayer shall be heard: for even
the teacher of the Gentiles does not know the true object and scope of
prayer, and that, after the Lord had given a model. What we are shewn here
is the perfect confidence of Him, Who alone sees the Father, Who alone
knows the Father, Who alone can pray the whole night through--the Gospel
tells us that the Lord continued all night in prayer--Who in the mirror of
words has shewn us the true image of the deepest of all mysteries in the
simple words we use in prayer. And so, in making the demand that His prayer
should be heard, he added, in order to teach us that this was the
prerogative of His perfect confidence: Give ear unto the words of My mouth.
Now can any man suppose that it is a human confidence which can thus desire
that the words of his mouth should be heard? Those words, for instance, in
which we express the motions and instincts of the mind, either when anger
inflames us, or hatred moves us to slander, or pain to complaint, when
flattery makes us fawn, when hope of gain or shame of the truth begets the
lie, or resentment over injury, the insult? Was there ever any man at all
points so pure and patient in his life as not to be liable to these
failings of human instability? He alone could confidently desire this Who
did no sin, in Whose mouth was no deceit, Who gave His back to the smiters,
Who turned not His cheek from the blow, Who did not resent scorn and
spitting, Who never crossed the will of Him, to Whose Will ordering it all
He gave in all points glad obedience.

   7. He has next added the reason why He prays for His words to be heard:
For strangers are risen up against Me and violent men have sought after My
soul; they have not set God before their eyes. The Only-begotten Son of
God, the Word of God and God the Word--although assuredly He could Himself
do all things that the Father could, as He says: What things soever the
Father doeth, the Son also doeth in like manner(1), while the name
describing the divine nature which was His inseparably involved the
inseparable possession of divine power,--yet in order that He might present
to us a perfect example of human humility, both prayed for and underwent
all things that are the lot of man. Sharing in our common weakness He
prayed the Father to save Him, so that He might teach us that He was born
man under all the conditions of man's infirmity. This is why He was hungry
and thirsty, slept and was weary, shunned the assemblies of the ungodly,
was sad and wept, suffered and died. And it was in order to make it clear
that He was subject to all these  conditions, not by His nature, but by
assumption, that when He had undergone them all He rose again. Thus all His
complaints in the Psalms spring from a mental state belonging to our
nature. Nor must it cause surprise if we take the words of the Psalms in
this sense, seeing that the Lord Himself testified, if we believe the
Gospel, that the Psalms spiritually foretold His Passion.

   8. Now they were strangers that rose up against Him. For these are no
sons of Abraham, nor sons of God, but a brood of vipers, servants of sin, a
Canaanitish seed, their father an Amorite and their mother a daughter of
Heth, inheriting diabolical desires from the devil their parent. Further it
is the violent that seek after His soul; such as was Herod when he asked
the chief priests where Christ should be born, such as was the whole
synagogue when it bore false witness against Him. But in deeming this sold
to be of human nature and weakness they set not God before their eyes; for
God had stooped from that estate wherein He abode as God, even to the
beginnings of human birth; that is, He became Son of Man Who before was the
Son of God. For the Son of God is none other than He Who is Son of Man, and
Son of Man not in partial measure but born so, the Form of God divesting
Itself of that which It was and becoming that which It was not, that so It
might be born into a soul and body of Its own. Hence He is both Son of God
and Son of Man, hence both God and Man: in other words the Son of God was
born with the attributes derived from human birth, the Nature of God
condescending to assume the nature of one born as man who is wholly moulded
of soul and flesh. Wherefore strangers, when they rise up against Him, and
the mighty, when they seek after that soul of His, which in the Gospels is
often sad and cast down, set not God before their eyes, because God it was,
and the Son of God existing from out the ages, that was born with the
attributes of human nature, was born as man, that is, with our body and our
soul, by a virgin birth; the mighty and glorious works He wrought never
opened their eyes to the fact that the Son of Man Whose soul they were
seeking had come to be man with a beginning of life after an eternal
existence as Son of God.

   9. The introduction of a pause(2) marks a change of person. He no
longer speaks but is addressed. For now the prophetic utterance assumes a
general character. Thus immediately after the prayer addressed to God, he
has added, in order that the confidence of the speaker might be understood
to have obtained what He was asking even in the very moment of asking:
Behold, God is My helper and the Lord is the upholder of My soul. He has
requited evil unto Mine enemies. To each separate petition he has assigned
its proper result, thus teaching us hath that God does not neglect to hear,
and that to look for a pledge of His pitifulness in hearing our several
petitions is not a thing unreasonable. For to the words, For strangers are
risen up against Me, the corresponding statement is: God is My helper;
while with regard to and the violent have sought after My soul, the exact
result of the hearing of His prayer is expressed in the words: and the Lord
is the upholder of My soul; lastly the statement, they have not set God
before their eyes, is appropriately balanced by, He hath requites evil unto
Mine enemies. Thus God both gives help against those that rise up, and
upholds the  soul of His Holy One when it is sought by the violent, and
when He is not set before the eyes, nor considered by the ungodly, He
requites upon His enemies the very evils which they had wrought; so that
while without thinking upon God they seek the soul of the righteous and
rise up against Him, He is saved and upheld, and they find that He Whom,
absorbed in their wicked works, they did not consider, avenges their malice
by turning it against themselves.

   10. Let pure religion, therefore, have tiffs confidence, and doubt not
that amid the persecutions at the hand of man anti the dangers to the soul,
it still has God for its helper, knowing that, if at length it comes to a
violent and unjust death, the soul on leaving the tabernacle of the body
finds rest with God its upholder; let it have, moreover, perfect assurance
of requital in the thought that all evil deeds return upon the heads of
those that work them. God cannot be charged with injustice, and perfect
goodness is unstained by the impulses and motions of an evil will. He does
not awaken mischief out of malice, but requites it in vengeance; He does
not inflict it because He wishes us ill, but He aims it against our sins.
For these evils are universally appointed as instruments of retribution
without destruction of life, such being the sternly just ordinance of that
righteous judgment. But these evils are warded off from the righteous by
the law of righteousness, and are turned back upon the unrighteous by the
righteousness of that judgment. Each proceeding is equally just; for the
righteous, because they are righteous, the warning exhibition of evil
without actual infliction; for the wicked, because they so deserve, the
punitive infliction of evil; the righteous will not suffer it, though it is
displayed to them; the wicked will never cease to suffer it, because it is
displayed to them.

   11. After this there is a return to the Person of God, to Whom the
petition was at the first addressed: Destroy them by Thy truth. Truth
confounds falsehood, and lying is destroyed by truth. We have shewn that
the whole of the foregoing prayer is the utterance of that human nature in
which the Son of God was born; so here it is the voice of human nature
calling upon God the Father to destroy His enemies in His truth. What this
truth is, stands beyond doubt; it is of course He Who said: I am the Life,
the Way, the Anti the enemies were destroyed by the truth when, for all
their attempts to win Christ's condemnation by false witness, they heard
that He was risen from the dead and had to admit that He had resumed His
glory in all the reality of Godhead. Ere long they found, in ruin and
destruction by famine and war, their reward for crucifying God; for they
condemned the Lord of Life to death, and paid no heed to God's truth
displayed in Him through His glorious works. And thus the Truth of God
destroyed them when He rose again to resume the majesty of His Father's
Glory, and gave proof of the truth of that perfect Divinity which He
possessed.

   12. Now in view of our repeated, nay our unbroken assertion both that
it was the Only-begotten Son of God Who was uplifted on the cross, and that
He was condemned to death Who is eternal by virtue of the origin which is
His by the nature which He derives from the eternal Father, it must be
clearly understood that He was subjected to suffering of no natural
necessity, but to accomplish the mystery of man's salvation; that He
submitted to suffering of His own Will, and not under compulsion. And
although this suffering did not belong to His nature as eternal Son, the
immutability of God being proof against the assault of any derogatory
disturbance, yet it was freely undertaken, and was intended to fulfil a
penal function without, however, inflicting the pain of penalty upon the
sufferer: not that the suffering in question was not of a kind to cause
pain, but because the divine Nature feels no pain. God suffered, then, by
voluntarily submitting to suffering; but although He underwent the
sufferings in all the fulness of their force, which necessarily causes pain
to the sufferers, yet He never so abandoned the powers of His Nature as to
feel pain.

   13. For next there follows: I will sacrifice unto Thee freely. The
sacrifices of the Law, which consisted of whole burnt-offerings and
oblations of goats and of bulls, did not involve an expression of free
will, because the sentence of a curse was pronounced on all who broke the
Law. Whoever failed to sacrifice laid himself open to the curse.  And it
was always necessary to go through the whole sacrificial action because the
addition of a curse to the commandment forbad any trifling with the
obligation of offering. It was from this curse that our Lord Jesus Christ
redeemed us, when, as the Apostle says: Christ redeemed us from the curse
of the law, being made curse for us, for it is written: cursed is every one
that hangeth on a tree(4). Thus He offered Himself to the death of the
accursed that He might break the curse of the Law, offering Himself
voluntarily a victim to God the Father, in order that by means of a
voluntary victim the curse which attended the discontinuance of the regular
victim might be removed. Now of this sacrifice mention is made in another
passage of the Psalms: Sacrifice and offering thou wouldest not, but a body
hast thou prepared for Me(4a); that is, by offering to God the Father, Who
refused the legal sacrifices, the acceptable offering of the body which He
received. Of which offering the holy Apostle thus speaks: Far this He did
once for all when He offered Himself up(5), securing complete salvation for
the human race by the offering of this holy, perfect victim.

   14. Then He gives thanks to God the Father for the accomplishment of
all these acts: I will give thanks unto Thy name, O Lord, for it is good,
for Than hast delivered Me out of all affliction. He has assigned to each
clause its strict fulfilment. Thus at the beginning He bad said: Save Me, O
God, by Thy name; after the prayers had been heard it was right that there
should follow a corresponding ascription of thanks, in order that
confession might be made to His name by Whose name He had prayed to be
saved, and that inasmuch as He had asked for help against the strangers
that rose up against Him, He might set on record that He had received it in
the burst of joy expressed in the words: Thou hast delivered Me out of all
affliction. Then in respect of the fact that the violent in seeking after
His soul did not set God before their eyes, He has declared His eternal
possession of unchangeable divinity in the words: And Mine eye hath looked
down upon Mine enemies. For the Only-begotten Son of God was not cut off by
death. It is true that in order to take the whole of our nature upon Him He
submitted to death, that is to the apparent severance of soul and body, and
made His way even to the realms below, the debt which man must manifestly
pay: but He rose again and abides for ever and looks down with an eye that
death cannot dim upon His enemies, being exalted unto the glory of God and
born once more Son of God after becoming Son of Man, as He had been Son of
God when He first became Son of Man, by the glory of His resurrection. He
looks down upon His enemies to whom He once said: Destroy this temple, and
in three days I will build it up(6). And so, now that this temple of His
body has been built again, He surveys from His throne on high those who
sought after His soul, and, set far beyond the power of human death, He
looks down from heaven upon those who wrought His death, He who suffered
death, yet could not die, the God-Man, our Lord Jesus Christ, Who is
blessed for ever and ever. Amen.

PSALM CXXX. (CXXXI.).

   O Lord, my heart is not exalted, neither have mine eyes been lifted up.

   1. This Psalm, a short one, which demands an analytical rather than a
homiletical treatment, teaches us the lesson of humility and meekness. Now,
as we have in a great number of other places spoken about humility, there
is no need to repeat the same things here. Of course we are bound to bear
in mind in how great need our faith stands of humility when we hear the
Prophet thus speaking of it as equivalent to the performance of the highest
works: O Lord, my heart is not exalted. For a troubled heart is the noblest
sacrifice in the eyes of God. The heart, therefore, must not be lifted up
by prosperity, but humbly kept within the bounds of meekness through the
fear of God.

   2. Neither have Mine eyes been lifted up. The strict sense of the Greek
here conveys a different meaning; oude` emetewri'sthhsan hoi ophthalmoi'
mou that is, have not been lifted up from one object to look on another.
Yet the eyes must be lifted up in obedience to the Prophet's words: Lift up
your eyes and see who hath displayed all these things(7). And the Lord says
in the gospel: Lift up your eyes, and look on the fields, that they are
white unto harvest(8). The eyes, then, are to be lifted up: not, however,
to transfer their gaze elsewhere, but to remain fixed once for all upon
that to which they have been raised.

   3. Then follows: Neither have I walked amid great things, nor amid
wonderful things that are above me. It is most dangerous to walk amid mean
things, and not to linger amid wonderful things. God's utterances are
great; He Himself is wonderful in the highest: how then can the psalmist
pride himself as on a good work for not walking amid great and wonderful
things? It is the addition of the words, which are above me, that shews
that the walking is not amid those things which men commonly regard as
great and wonderful, For David, prophet and king as he was, once was humble
and despised and unworthy to sit at his father's table; but he found favour
with God, he was anointed to be king, he was inspired to prophesy. His
kingdom did not make him haughty, he was not moved by hatreds: he loved
those that persecuted him, he paid honour to his dead enemies, he spared
his incestuous and murderous children. In his capacity of sovereign he was
despised, in that of father he was wounded, in that of prophet he was
afflicted; yet he did not call for vengeance as a prophet might, nor exact
punishment as a father, nor requite insults as a sovereign. And so he did
not walk amid things great and wonderful which were above him.

   4. Let us see what comes next: If I was not  humble-minded but have
lifted up my soul. What inconsistency on the Prophet's part! He does not
lift up his heart: he does lift up his soul. He does not walk amid things
great and wonderful that are above him; yet his thoughts are not mean. He
is exalted in mind and cast down in heart. He is humble in his own affairs:
but he is not humble in his thought. For his thought reaches to heaven his
soul is lifted up on high. But his heart, out of which proceed, according
to the Gospel, evil thoughts, murders, adulteries, fornications, thefts,
false witness, railings(9), is humble, pressed down beneath the gentle yoke
of meekness. We must strike a middle course, then, between humility and
exaltation, so that we may be humble in heart but lifted up in soul and
thought.

   5. Then he goes on: Like a weaned child upon his mother's breast, so
will thou reward my soul. We are told that when Isaac was weaned Abraham
made a feast because now that he was weaned he was on the verge of boyhood
and was passing beyond milk food. The Apostle feeds all that are imperfect
in the faith and still babes in the things of God with the milk of
knowledge. Thus to cease to need milk marks the greatest possible advance.
Abraham proclaimed by a joyful feast that his son had come to stronger
meat, and the Apostle refuses bread to the carnal-minded and those that are
babes in Christ. And so the Prophet prays that God, because he has not
lifted up his heart, nor walked amid things great and wonderful that are
above him, because he has not been humble-minded but did lift up his soul,
may reward his soul, lying like a weaned child upon his mother: that is to
say that he may be deemed worthy of the reward of the perfect, heavenly and
living bread, on the ground that by reason of his works already recorded he
has now passed beyond the stage of milk.

   6. But he does not demand this living bread from heaven for himself
alone, he encourages all mankind to hope for it by saying: Let Israel hope
in the Lord from henceforth and for evermore. He sets no temporal limit to
our hope, he bids our faithful expectation stretch out into infinity. We
are to hope for ever and ever, winning the hope of future life through the
hope of our present life which we have in Christ Jesus our Lord, Who is
blessed for ever and ever. Amen.


Taken from "The Early Church Fathers and Other Works" originally published
by Wm. B. Eerdmans Pub. Co. in English in Edinburgh, Scotland, beginning in
1867. (LNPF II/IX, Schaff and Wace). The digital version is by The
Electronic
Bible Society, P.O. Box 701356, Dallas, TX 75370, 214-407-WORD.

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