(NOTE: The electronic text obtained from The Electronic Bible Society was
not completely corrected. EWTN has corrected all discovered errors.)
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. AUGUSTIN
EXPOSITIONS ON THE BOOK OF PSALMS.
[Translated by the Rev. J. E. Tweed, M.A., chaplain of Christ Church,
Oxford; T. Scratton, Esq., M.A., of Christ Church; the Rev. H.M. Wilkins,
M.A., of Merton College, Oxford; ?the Rev. Charles Marriot, of Oriel
College; ?the Rev. H. Walford, Vice-Principal of St. Edmund's Hall; at
least one anonymous contributor. Abridged from the six volumes of the Oxford
Series by A. Cleveland Coxe, D.D.]
PSALMS 125-139: FROM THE 5TH BOOK OF THE PSALMS.
PSALM CXXV.(2)
1. This Psalm, belonging to the number of the Songs of Degrees,
teacheth us, while we ascend and raise our minds unto the Lord our God in
loving charity and piety, not to fix our gaze upon men who are prosperous
in this world, with a happiness that is false and unstable, and altogether
seductive; where they cherish nothing save pride, and their heart freezeth
up against God, and is made hard against the shower of His grace, so that
it beareth not fruit. ...
2. "They that put their trust in the Lord shall be even as the mount
Sion: they shall not be removed for ever" (ver. 1).
3. Who are these? "They shall stand fast for ever, who dwell in
Jerusalem" (ver. 2). If we understand this earthly Jerusalem, all who dwelt
therein have been excluded by wars and by the destruction of the city: thou
now seekest a Jew in the city of Jerusalem, and findest him not. Why then
will "they that dwell in Jerusalem not be moved for ever," save because
there is another Jerusalem, of which ye are wont to hear much? She is our
mother, for whom we sigh and groan in this pilgrimage, that we may return
unto her. ... They then who dwell therein "shall never be moved." But they
who dwelt in that earthly Jerusalem, have been moved; first in heart,
afterwards by exile. When they were moved in heart and fell, then they
crucified the King of the heavenly Jerusalem herself; they were already
spiritually without, and shut out of doors their very King. For they cast
Him out without their city, anti crucified Him without.(1) He too cast them
out of His city, that is, of the everlasting Jerusalem, the Mother of us
all, who is in Heaven.
4. What is this Jerusalem? He briefly describes it. "The mountains
stand around Jerusalem" (ver. 2). Is it anything great, that we are in a
city surrounded by mountains? Is this the whole of our happiness, that we
shall have a city which mountains surround? Do we not know what mountains
are? or what are mountains save swellings of the earth? Different then from
these are those mountains that we love, lofty mountains, preachers of
truth, whether Angels, or Apostles, or Prophets. They stand around
Jerusalem; they surround her, and, as it were, form a wall for her. Of
these lovely and delightful mountains Scripture constantly speaketh. ...
They are the mountains of whom we sing: "I lifted up mine eyes unto the
mountains, from whence my help shall come:"(2) because in this life we have
help from the holy Scriptures.(3) And through the mountains that receive
peace, the little hills received righteousness: for what saith he of the
mountains themselves? He said not, they have peace from themselves, or they
make peace, or generate peace; but, they receive peace. The Lord is the
source, whence they receive peace. So therefore lift up thine eyes to the
mountains for the sake of peace, that thy help may come from the Lord, who
hath made heaven and earth. Again, the Holy Spirit mentioning these
mountains saith this: "Thou dost light them wonderfully from Thy
everlasting mountains."(4) He said not, the mountains light them: but, Thou
lightest them from Thy everlasting mountains: through those mountains whom
Thou hast willed to be everlasting, preaching the Gospel, Thou lighting
them, not the mountains. Such then are the "mountains that stand around
Jerusalem."
5. And that ye may know what sort of mountains these be that stand
around Jerusalem; where Scripture hath mentioned good mountains, very
rarely, and hardly, and perhaps never, doth it fail instantly to mention
the Lord also, or allude to Him at the same moment, that our hopes rest not
in the mountains. ... Lest thou again shouldest tarry in the mountains, he
at once addeth," Even so the Lord standeth round about His people:" that
thy hope might not lie in the mountains, but in Him who lighteth the
mountains.(5) For when He dwelleth in the mountains, that is, in the
Saints, He Himself is round about His people; and He hath Himself walled
His people with a spiritual fortification, that it may not be moved for
evermore. But when Scripture speaketh of evil mountains, it addeth not the
Lord unto them. Such mountains, we have already told you often, signify
certain mighty, but evil, souls. For ye are not to suppose, brethren, that
heresies could be produced through any little souls. None save great men
have been the authors of heresies; but in proportion as they were mighty,
so were they evil, mountains. For they were not such mountains as would
receive peace, that the hills might receive righteousness; but they
received dissension from their father the devil. There were therefore
mountains: beware thou fly not to such mountains. For men will come, and
say unto thee, There is a great hero, there is a great man! How great was
that Donatus! How great is Maximian! and a certain Photinus, what a great
man he was! And Arius too, how illustrious he was! All these I have
mentioned are mountains, but mountains that cause shipwreck.(6) ...
6. But love such mountains, in whom the Lord is. Then do those very
mountains love thee, if thou hast not placed hope in them.(5) See,
brethren, what the mountains of God are. Thence they are so called in
another passage: "Thy righteousness is like the mountains of God."(1) Not
their righteousness, but "Thy righteousness." Hear that great mountain the
Apostle. "That I may be found in Him, not having mine own righteousness,
which is of the law, but that which is through the faith of Christ."(2) But
they who have chosen to be mountains through their own righteousness, as
certain Jews or Pharisees their rulers, are thus blamed: "Being ignorant of
God's righteousness, and going about to establish their own righteousness,
they have not submitted themselves unto the righteousness of God."(3) But
they who have submitted themselves are exalted in such a manner as to be
humble. In that they are great, they are mountains; in that they submit
themselves unto God, they are valleys: and in that they have the capacity
of piety, they receive the plenteousness of peace, and transmit the copious
irrigation to the hills, only beware, at present, what mountains thou
lovest. If thou wish to be loved by good mountains, place not thy trust
even in good mountains. For how great a mountain was Paul? where is one
like him found? We speak of the greatness of men. Can any one readily be
found of so great grace? Nevertheless, he feared lest that bird should
place trust in him: and what doth he say: "Was Paul crucified for you?"(4)
But lift up your eyes unto the mountains, whence help may come unto you:
for, "I have planted, Apollos hath watered:" but, your help cometh from the
Lord, who hath made Heaven and earth; for, "God gave the increase."(5) "The
mountains," therefore, "stand around Jerusalem." But as "the mountains
stand around Jerusalem, even so standeth the Lord round about His people,
from this time forth for evermore." If therefore the mountains stand around
Jerusalem, and the Lord standeth round about His people, the Lord bindeth
His people into one bond of love and peace, so that they who trust in the
Lord, like the mount Sion, may not be moved for evermore: and this is,
"from this time forth for evermore."
7. "For the Lord will not leave the rod of the ungodly upon the lot of
the righteous, lest the righteous put forth their hands unto wickedness"
(ver. 3). At present indeed the righteous suffer in some measure, and at
present the unrighteous sometimes tyrannize over the righteous. In what
ways? Sometimes the unrighteous arrive at worldly honours: when they have
arrived at them, and have been made either judges or kings; for God doth
this for the discipline of His folk, for the discipline of His people; the
honour due to their power must needs be shown them. For thus hath God
ordained His Church, that every power ordained in the world may have
honour, and sometimes from those who are better than those in power. For
the sake of illustration I take one instance; hence calculate the grades of
all powers. The primary and every day relation of authority between man and
man is that between master and slave. Almost all houses have a power of
this sort. There are masters, there are also slaves; these are different
names, but men and men are equal names.(6) And what saith the Apostle,
teaching that slaves are subject to their masters? "Servants, be obedient
to them that are your masters according to the flesh:" for there is a
Master according to the Spirit. He is the true and everlasting Master; but
those temporal masters are for a time only. When thou walkest in the way,
when thou livest in this life, Christ doth not wish to make thee proud. It
hath been thy lot to become a Christian, and to have a man for thy master:
thou wast not made a Christian, that thou mightest disdain to be a servant.
For when by Christ's command thou servest a man, thou servest not the man,
but Him who commanded thee. He saith this also: "Servants, be obedient to
them that are your masters according to the flesh."(7) Behold, he hath not
made men free from being servants, but good servants from bad servants. How
much do the rich owe to Christ, who orders their house for them! so that if
thou hast had an unbelieving servant, suppose Christ convert him, and say
not to him, Leave thy master, thou hast now known Him who is thy true
Master: he perhaps is ungodly and unjust, thou art now faithful and
righteous: it is unworthy that a righteous and faithful man should serve an
unjust and unbelieving master. He spoke not thus unto him, but rather,
Serve him: and to confirm the servant, added, Serve as I served; I before
thee served the unjust. ... If the Lord of heaven and earth, through whom
all things were created, served the unworthy, asked mercy for His furious
persecutors, and, as it were, showed Himself as their Physician at His
Advent (for physicians also, better both in art and health, serve the
sick): how much more ought not a man to disdain, with his whole mind, and
his whole good will, with his whole love to serve even a bad master!
Behold, a better serveth an inferior, but for a season. Understand what I
have said of the master and slave, to be true also of powers and kings, of
all the exalted stations of this world. For sometimes they are good powers,
and fear God; sometimes they fear not God. Julian was an infidel Emperor,
an apostate, a wicked man, an idolater; Christian soldiers served an
infidel Emperor; when they came to the cause of Christ, they acknowledged
Him only who was in heaven. If he called upon them at any time to worship
idols, to offer incense; they preferred God to him: but whenever he
commanded them to deploy into line, to march against this or that nation,
they at once obeyed. They distinguished their everlasting from their
temporal master; and yet they were, for the sake of their everlasting
Master, submissive to their temporal master.
8. But will it be thus always, that the ungodly have power over the
righteous? It will not be so. The rod of the ungodly is felt for a season
upon the lot of the righteous; but it is not left there, it will not be
there for ever. A time will come, when Christ, appearing in his glory,
shall gather all nations before Him.(1) And thou wilt see there many slaves
among the sheep, and many masters among the goats; and again many masters
among the sheep, many slaves among the goats. For all slaves are not good--
do not infer this from the consolation we have given to servants--nor are
all masters evil, because we have thus repressed the pride of masters.
There are good masters who believe, and there are evil: there are good
servants who believe, and there are evil. But as long as good servants
serve evil masters, let them endure for a season. "For God will not leave
the rod of the ungodly upon the lot of the righteous." Why will He not?
"Lest the righteous put forth their hand unto wickedness:" that the
righteous may endure for a season the domination of the ungodly, and may
understand that this is not for ever, but may prepare themselves to possess
their everlasting heritage. ...
9. And he therefore addeth, "Do well, O Lord, unto those that are good
and true of heart" (ver. 4). They who are fight in heart, of whom I was
speaking a little before,--they who follow the will of God, not their own
will,--reflect upon this. But they who wish to follow God, allow Him to go
before, and themselves to follow; not themselves to go before, and Him to
follow; and in all things they find Him good, whether chastening, or
consoling, or exercising, or crowning, or cleansing, or enlightening; as
the Apostle saith, "We know that all things work together for good to them
that love God."(2)
10. Whence the Psalmist at once addeth: "As for such as turn aside,
the Lord shall lead them forth unto strangling with the workers of
unrighteousness" (ver. 5): that is, those whose deeds they have imitated;
because they took delight in their present pleasures, and did not believe
in their punishments to come. What then shall they have, who are righteous
in heart, and who turn not back? Let us now come to the heritage itself,
brethren, for we are sons. What shall we possess? What is our heritage?
what is our country: what is it called? Peace. In this we salute you, this
we announce to you, this the mountains receive, and the little hills
receive as righteousness.(3) Peace is Christ: "for He is our peace, who
hath made both one, and hath broken down the middle wall of partition
between us."(4) Since we are sons, we shall have an inheritance. And what
shall this inheritance be called, but peace? And consider that they who
love not peace are disinherited. Now they who divide unity, love not peace.
Peace is the possession of the pious, the possession of heirs. And who are
heirs? Sons. ... Since then Christ the Son of God is peace, He therefore
came to gather together His own, and to separate them from the wicked. From
what wicked men? From those who hate Jerusalem, who hate peace, who wish to
tear unity asunder, who believe not peace, who preach a false peace to the
people, and have it not. To whom answer is made, when they say,(5) "Peace
be with you," "And with thy spirit:" but they speak falsely, and they hear
falsely. Unto whom do they say, Peace be with you? To those whom they
separate from the peace of the whole earth. And unto whom is it said, "And
with thy spirit"? To those who embrace dissensions, and who hate peace. For
if peace were in their spirit, would they not love unity, and leave
dissensions? Speaking then false words, they hear false words. Let us speak
true words, and hear true words. Let us be Israel, and let us embrace
peace; for Jerusalem is a vision of peace, and we are Israel, "and peace is
upon Israel."
PSALM CXXVI.(6)
1. ... How man had come into captivity, let us ask the Apostle Paul.
.. For he saith: "For we know that the Law is spiritual, but I am carnal,
sold under sin."(7) Behold whence we became captives; because we were sold
trader sin. Who sold us? We ourselves, who consented to the seducer. We
could sell ourselves; we could not redeem ourselves. We sold ourselves by
consent of sin, we are redeemed in the faith of righteousness. For innocent
blood was given for us, that we might be redeemed. Whatsoever blood he shed
in persecuting the righteous, what kind of blood did he shed? Righteous
men's blood, indeed, he shed; they were Prophets, righteous men, our
fathers, and Martyrs. Whose blood he shed, yet all coming of the offspring
of sin. One blood he shed of Him who was not justified,(8) but born
righteous: by shedding that blood, he lost those whom he held. For they for
whom innocent blood was given were redeemed, and, turned back from their
captivity, they sing this Psalm.
2. "When the Lord turned back the captivity of Sion, we became as those
that are comforted" (ver. 1). He meant by this to say, we became joyful.
When? "When the Lord turned back the captivity of Sion." What is Sion?
Jerusalem, the same is also the eternal Sion. How is Sion eternal, how is
Sion captive? In angels eternal, in men captive. For not all the citizens
of that city are captives, but those who are away from thence, they are
captives. Man was a citizen of Jerusalem, but sold under sin he became a
pilgrim. Of his progeny was born the human race, and the captivity of Sion
filled all lands. And how is this captivity of Sion a shadow of that
Jerusalem? The shadow of that Sion, which was granted to the Jews, in an
image, in a figure, was in captivity in Babylonia, and after seventy years
that people turned back to its own city.(1) ... But when all time is past,
then we return to our country, as after seventy years that people returned
from the Babylonish captivity, for Babylon is this world; since Babylon is
interpreted "confusion." ... So then this whole life of human affairs is
confusion, which belongeth not unto God. In this confusion, in this
Babylonish land, Sion is held captive. But "the Lord hath turned back the
captivity of Sion." "And we became," he saith, "as those that are
comforted." That is, we rejoiced as receiving consolation. Consolation is
not save for the unhappy, consolation is not save for them that groan, that
mourn. Wherefore, "as those that are comforted," except because we are
still mourning? We mourn for our present lot, we are comforted in hope:
when the present is passed by, of our mourning will come everlasting joy,
when there will be no need of consolation, because we shall be wounded with
no distress. But wherefore saith he "as" those that are comforted, and
saith not comforted? This word "as," is not always put for likeness: when
we say "As," it sometimes refers to the actual case, sometimes to likeness:
here it is with reference to the actual case. ... Walk therefore in Christ,
and sing rejoicing, sing as one that is comforted; because He went before
thee who hath commanded thee to follow Him.
3. "Then was our mouth filled with joy, and our tongue with exultation"
(ver. 2). That mouth, brethren, which we have in our body, how is it
"filled with joy"? It useth not to be "filled," save with meat, or drink,
or some such thing put into the mouth. Sometimes our mouth is filled; and
it is more that we say. to your holiness? when we have our mouth full, we
cannot speak. But we have a mouth within, that is, in the heart, whence
whatsoever proceedeth, if it is evil, defileth us, if it is good, cleanseth
us. For concerning this very mouth ye heard when the Gospel was read. For
the Jews reproached the Lord, because His disciples ate with unwashen
hands.(3) They reproached who had cleanness without; and within were full
of stains. They reproached, whose righteousness was only in the eyes of
men. But the Lord sought our inward cleanness, which if we have, the
outside must needs be clean also. "Cleanse," He saith, "the inside," and
"the outside shall be clean also."(4)
4. But let us return to what was just now read from the Gospel,
relating to the verse before us, "Our mouth was filled with joy, and our
tongue with delight:" for we are inquiring what mouth and what tongue.
Listen, beloved brethren. The Lord was scoffed at, because His disciples
ate with unwashed hands. The Lord answered them as was fitting, and said
unto the crowds whom He had called unto Him, "Hear ye all, and understand:
not that which goeth into the mouth defileth a man; but that which cometh
out of the mouth, this defileth a man."(5) What is this? when He said, what
goeth into the mouth, He meant only the mouth of the body. For meat goeth
in, and meats defile not a man; because, "All things are clean to the
clean;" and, "every creature of God is good, and none to be refused, if it
be received with thanksgiving."(6) ...
5. Guard the mouth of thy heart from evil, and thou wilt be innocent:
the tongue of thy body will be innocent, thy hands will be innocent; even
thy feet will be innocent, thy eyes, thy ears, will be innocent; all thy
members will serve under righteousness, because a righteous commander hath
thy heart. "Then shall they say among the heathen, the Lord hath done great
things for them."
6. "Yea, the Lord hath done great things for us already, whereof we
rejoice" (ver.3). Consider, my brethren, if Sion doth not at present say
this among the heathen, throughout the whole world; consider if men are not
running unto the Church. In the whole world our redemption is received;
Amen is answered. The dwellers in Jerusalem, therefore, captive, destined
to return, pilgrims, sighing for their country, speak thus among the
heathen. What do they say? "The Lord hath done great things for us, whereof
we rejoice." Have they done anything for themselves? They have done ill
with themselves, for they have sold themselves under sin. The Redeemer
came, and did the good things for them.
7. "Turn our captivity, O Lord, as the torrents in the south" (ver. 4).
Consider, my brethren, what this meaneth. ... As torrents are turned in the
south, so turn our captivity. In a certain passage Scripture saith, in
admonishing us concerning good works, "Thy sins also shall melt away, even
as the ice in fair warm weather."(1) Our sins therefore bound us. How? As
the cold bindeth the water that it run not. Bound with the frost of our
sins, we have frozen. But the south wind is a warm wind: when the south
wind blows, the ice melts, and the torrents are filled. Now winter streams
are called torrents; for filled with sudden rains they run with great
force. We had therefore become frozen in captivity; our sins bound us: the
south wind the Holy Spirit hath blown: our sins are forgiven us, we are
released from the frost of iniquity; as the ice in fair weather, our sins
are melted. Let us run unto our country, as the torrents in the south. ...
8. For the next words are, "They that sow in tears, shall reap in
joy"(ver. 5). In this life, which is full of tears, let us sow. What shall
we sow? Good works. Works of mercy are our seeds: of which seeds the
Apostle saith, "Let us not be weary in well doing; for in due season we
shall reap if we faint not."(2) Speaking therefore of almsgiving itself,
what saith he? "This I say; he that soweth sparingly, shall reap also
sparingly."(3) He therefore who soweth plentifully, shall reap plentifully:
he who soweth sparingly, shall reap also sparingly: and he that soweth
nothing, shall reap nothing. Why do ye long for ample estates, where ye may
sow plentifully? There is not a wider field on which ye can sow than
Christ, who hath willed that we should sow in Himself. Your soil is the
Church; sow as much as ye can. But thou hast not enough to do this. Hast
thou the will?(4) As what thou hadst would be nothing, if thou hadst not a
good will; so do not despond, because thou hast not, if thou hast a good
will. For what dost thou sow? Mercy. And what wilt thou reap? Peace. Said
the Angels, Peace on earth unto rich men? No, but, "Peace on earth unto
men of a good will."(5) Zacchaeus had a strong will, Zacchaeus had great
charity.(6) ... Did then that widow who cast her two farthings into the
treasury, sow little? Nay, as much as Zacchaeus. For she had narrower
means, but an equal will. She gave her two mites(7) with as good a will as
Zacchaeus gave the half of his patrimony. If thou consider what they gave,
thou wilt find their gifts different; if thou look to the source, thou wilt
find them equal; she gave whatever she had, and he gave what he had. ...
But if they are beggars whose profession is asking alms, in trouble they
also have what to bestow upon one another. God hath not so forsaken them,
but that they have wherein they may be tried by their bestowing of alms.
This man cannot walk; he who can walk, lendeth his feet to the lame; he who
seeth, lendeth his eyes to the blind; and he who is young and sound,
lendeth his strength to the old or the infirm, carrieth him: the one is
poor, the other is rich.
9. Sometimes also the rich man is found to be poor, and something is
bestowed upon him by the poor. Somebody cometh to a river, so much the more
delicate as he is more rich; he cannot pass over: if he were to pass over
with bare limbs, he would catch cold, would be ill, would die: a poor man
more active in body cometh up: he carries the rich man over; he giveth alms
unto the rich. Think not therefore those only poor, who have not money.
..Thus love ye, thus be ye affectioned unto one another. Attend not solely
to yourselves: but to those who are in want around you. But because these
things take place in this life with troubles and cares, faint not. Ye sow
in tears, ye shall reap in joy.
10. How, my brethren? When the farmer goeth forth with the plough,
carrying seed, is not the wind sometimes keen, and doth not the shower
sometimes deter him? He looketh to the sky, seeth it lowering, shivers with
cold, nevertheless goeth forth, and soweth. For he feareth lest while he is
observing the foul weather, and awaiting sunshine, the time may pass away,
and he may not find anything to reap. Put not off, my brethren; sow in
wintry weather, sow good works, even while ye weep; for, "They that sow in
tears, shall reap in joy." They sow their seed, good will, and good works.
"They went on their way and wept, casting their seed" (ver. 6). Why did
they weep? Because they were among the miserable, and were themselves
miserable. It is better, my brethren, that no man should be miserable, than
that thou shouldest do alms. ... Nevertheless, as long as there are objects
for its exercise, let us not fail amid those troubles to sow our seed.
Although we sow in tears, yet shall we reap in joy. For in that
resurrection of the dead, each man shall receive his own sheaves, that is,
the produce of his seed, the crown of joys and of delight. Then will there
be a joyous triumph, when we shall laugh at death, wherein we groaned
before: then shall they say to death, "O death, where is thy strife? O
death, where is thy sting?"(8) But why do they now rejoice? Because. "they
bring their sheaves with them."
11. In this Psalm we have chiefly exhorted you to do deeds of alms,
because it is thence that we ascend; and ye see that he who ascendeth,
singeth the song of steps. Remember: do not love to descend, instead of to
ascend, but reflect upon your ascent: because he who descended from
Jerusalem to Jericho fell among thieves.(1) ... The Samaritan as He passed
by slighted us not: He healed us, He raised us upon His beast, upon His
flesh; He led us to she inn, that is, the Church; He entrusted us to the
host, that is, to the Apostle; He gave two pence, whereby we might be
healed,(2) the love of God, and the love of our neighbour. The Apostle
spent more; for, though it was allowed unto all the Apostles to receive, as
Christ's soldiers, pay from Christ's subjects,(3) that Apostle,
nevertheless, toiled with his own hands, and excused the subjects the
maintenance owing to him.(4) All this hath already happened: if we have
descended, and have been wounded; let us asscend, let us sing, and make
progress, in order that we may arrive.
PSALM CXXVII.(5)
1. Among all the Songs entitled the Song of degrees, this Psalm hath a
further addition in the title, that it is "Solomon's." For thus it is
entitled, "A Song of degrees of Solomon. It hath therefore aroused our
attention, and caused us to enquire the reason of this addition, "of
Solomon." For it is needless to repeat explanations of the other words,
Song of degrees. ... Solomon was in his time David's son, a great man,
through whom many holy precepts and healthful admonitions and divine
mysteries have been wrought by the Holy Spirit in the Scriptures. Solomon
himself was a lover of women, and was rejected by God: and this lust was so
great a snare unto him, that he was induced by women even to sacrifice to
idols,(6) as Scripture witnesseth concerning him. But if, by his fall what
was delivered through him were blotted out, it would be judged that he had
himself delivered these precepts, and not that they were delivered through
him. The mercy of God, therefore, and His Spirit, excellently wrought that
whatever of good was declared through Solomon, might be attributed unto
God; and the man's sin, unto the man. What marvel that Solomon fell among
God's people? Did not Adam fall in Paradise? Did not an angel fall from
heaven, and become the devil? We are thereby taught, that no hope must be
placed in any among men. ... The name of Solomon is interpreted to mean
peacemaker: now Christ is the True Peacemaker, of whom the Apostle saith,
"He is our Peace, who hath made both one."(7) ... Since, therefore, He is
the true Solomon; for that Solomon was the figure of this Peace maker, when
he built the temple; that thou mayest not think he who built the house unto
God was the true Solomon, Scripture showing unto thee another Solomon, thus
commences this Psalm: "Except the Lord build the house, their labour is but
lost that build it" (ver. 1). The Lord, therefore, buildeth the house, the
Lord Jesus Christ buildeth His own house. Many toil in building: but,
except He build, "their labour is but lost that build it." Who are they who
toil in building it? All who preach the word of God in the Church, the
ministers of God's mysteries. We are all running, we are all toiling, we
are all building now; and before us others have run, toiled, and built:
but" except the Lord build, their labour is but lost." Thus the Apostles
seeing some fall bewailed these men, in that they had laboured in vain for
them.(8) We, therefore, speak without, He buildeth within. We can observe
with what attention ye hear us; He alone who knoweth your thoughts, knoweth
what ye think. He Himself buildeth, He Himself admonisheth, He Himself
openeth the understanding, He Himself kindleth your understanding unto
faith; nevertheless, we also toil like workmen; but, "except the Lord
build," etc.
2. But that which is the house of God is also a city. For the house of
God is the people of God; for the house of God is the temple of God. ...
This is Jerusalem: she hath guards: as she hath builders, labouring at her
building up, so also hath she guards. To this guardianship these words of
the Apostle relate: "I fear, lest by any means your minds should be
corrupted from the simplicity which is in Christ."(9) He was guarding the
Church. He kept watch, to the utmost of his power, over those over whom he
was set. The Bishops also do this. For a higher place was for this reason
given the Bishops, that they might be themselves the superintendents and as
it were the guardians of the people. For the Greek word Episcopus, and the
vernacular Superintendent, are the same; for the Bishop superintends, in
that he looks over. As a higher place is assigned to the vinedresser in the
charge of the vineyard, so also to the Bishops a more exalted station is
alloted. And a perilous account is rendered of this high station, except we
stand here with a heart that causeth us to stand beneath your feet in
humility, and pray for you, that He who knoweth your minds may be Himself
your keeper. Since we can see you both coming in and going out; but we are
so unable to see what are the thoughts of your hearts, that we cannot even
see what ye do in your houses.
How then can we guard you? As men: as far as we are able, as far as we have
received power. And because we guard you like men, and cannot guard you
perfectly, shall ye therefore remain without a keeper? Far be it! For where
is He of whom it is said, "Except the Lord keep the city, the watchman
waketh but in vain?" (ver. 1). We are watchful on our guard, but vain in
our watchfulness, except He who seeth your thoughts guard you. He keepeth
guard while ye are awake, He keepeth guard also whilst ye are asleep. For
He hath once slept on the Cross, and hath risen again; He no longer
sleepeth. Be ye Israel: for "the Keeper of Israel neither sleepeth nor
slumbereth."(1) Yea, brethren, if we wish to be kept beneath the shadow of
God's wings, let us be Israel. For we guard you in our office of stewards;
but we wish to be guarded together with you. We are as it were shepherds
unto you; but beneath that Shepherd we are fellow-sheep with you. We are as
it were your teachers from this station; but beneath Him, the One Master,
we are schoolfellows with you in this school.
3. If we wish to be guarded by Him who was humbled for our sakes, and
who was exalted to keep us, let us be humble. Let no one assume anything
unto himself. No man hath any good, except he hath received it from Him who
alone is good. But he who chooseth to arrogate wisdom unto himself, is a
fool. Let him be humble, that wisdom may come, and may enlighten him. But
if, before wisdom cometh unto him, he imagine that he is wise; he riseth
before light, and walketh in darkness. What doth he hear in this Psalm? "It
is but lost labour that ye haste to rise up before dawn" (ver. 2). What
meaneth this? If ye arise before light ariseth, ye must needs lose your
labour, because ye will be in the dark. Our light, Christ, hath arisen; it
is good for thee to rise after Christ, not to rise before Christ. Who rise
before Christ? They who choose to prefer themselves to Christ. And who are
they who wish to prefer themselves to Christ? They who wish to be exalted
here, where He was humble. Let them, therefore, be humble here, if they
wish to be exalted there, where Christ is exalted .... The Lord recalled
the sons of Zebedee to humility, and said unto them, "Are ye able to drink
of the cup that I shall drink of?"(2) I came to be humble: and are ye
wishing to be exalted before Me? The way I go, do ye follow, He saith. For
if ye choose to go this way where I do not go, your labour is lost, in
rising before dawn. Peter too had risen before the light, when he wished to
give the Lord advice, deterring Him from suffering for us .... But what did
our Lord do? He caused him to rise after the Light: "Get thee behind Me,
Satan."(3) He was Satan, because he wished to rise before Light. "Get thee
behind Me:" that I may precede, thou mayest follow: where I go, there thou
mayest go; and mayest not wish to lead Me, where thou wouldest go....
4. And as if thou shouldest say, When shall we rise? we are ordered now
to sit: when will be our rising? When the Lord's was. Look unto Him, who
went before thee: for if thou heedest not Him, "it is lost labour for thee
to rise before dawn." When was He raised? When He had died. Hope therefore
for thine uplifting after thy death: have hope in the resurrection of the
dead, because He rose again and ascended. But where did He sleep? On the
Cross. When He slept on the Cross, He bore a sign, yea, He fulfilled what
had been signified in Adam: for when Adam was asleep, a rib was drawn from
him and Eve was created;(4) so also while the Lord slept on the Cross, His
side was transfixed with a spear, and the Sacraments flowed forth,(5)
whence the Church was born. For the Church the Lord's Bride was created
from His side, as Eve was created from the side of Adam. But as she was
made from his side no otherwise than while sleeping, so the Church was
created from His side no otherwise than while dying. If therefore He rose
not from the dead save when He had died, dost thou hope for exaltation save
after this life? But that this Psalm might teach thee, in case thou
shouldest ask, When shall I rise? perhaps before I have sat down? he
addeth, "When He hath given His beloved sleep" (ver. 3 ). God giveth this
when His beloved have fallen asleep; then His beloved, that is, Christ's,
shall rise. For all indeed shall rise, but not as His beloved. There is a
resurrection of all the dead; but what saith the Apostle? "We shall all
rise, but we shall not all be changed."(6) They rise unto punishment: we
rise as our Lord rose, that we may follow our Head, if we are members of
Him. .. Hope for such a resurrection; and for the sake of this be a
Christian, not for the sake of this world's happiness. For if thou wish to
be a Christian for the sake of this world's happiness, since He thy Light
sought not worldly happiness; thou art wishing to rise before the light;
thou must needs continue in darkness. Be changed, follow thy Light; rise
where(7) He rose again: first sit down, and thus rise, "when He giveth His
beloved sleep."
5. As if thou shouldest ask again, who are the beloved? "Lo, children,
(he reward of the fruit of the womb, are an heritage of the Lord-(8) (ver.
3). Since he saith, "fruit of the womb," these children have been born in
travail. There is a certain woman, in whom what was said unto Eve," in
sorrow shalt thou bring forth children," is shown after a spiritual manner.
The Church beareth children, the Bride of Christ; and if she beareth them,
she travaileth of them. In figure of her, Eve was called also "the Mother
of all living."(1) He who said, "My little children, of whom I travail in
birth again, until Christ be formed in you,"(2) was amongst the members of
her who travaileth. But she travailed not in vain, nor brought forth in
vain: there will be a holy seed at the resurrection of the dead: the
righteous who are at present scattered over the whole world shall abound.
The Church groaneth for them, the Church travaileth of them; but in that
resurrection of the dead, the offspring of the Church shall appear, pain
and groaning shall pass away ....
6. "Like as the arrows in the hand of the mighty one, even so are the
children of those that are shot out" (ver. 4). Whence hath sprung this
heritage, brethren? Whence hath sprung so numerous a heritage? Some have
been shot out from the Lord's hand, as arrows, and have gone far, and have
filled the whole earth, whence the Saints spring. For this is the heritage
whereof it is said, "Desire of Me, and I shall give thee the heathen for
thine inheritance, and the uttermost parts of the earth for thy
possession."(3) And how doth this possession extend and increase unto the
world's uttermost parts? Because, "like as the arrows in the hand of the
mighty one," etc. Arrows are shot forth from the bow, and the stronger the
arm which hath sent it forth, the farther flieth the arrow. But what is
stronger than the darting of the Lord? From His bow He sendeth forth His
Apostles: there could not be a spot left where an arrow shot by so strong
an arm would not reach; it hath reached Unto the uttermost parts of the
earth. The reason it went no farther was, that there were no more of the
human race beyond. For He hath such strength, that even if there were a
spot beyond, whither the arrow could fly, He would dart the arrow thither.
Such are the children of those who are shot forth as they that are shot
forth.(4)...
7. Perhaps the Apostles themselves are styled the sons of those who
have been shaken out, the sons of the Prophets. For the Prophets comprised
closed and covered mysteries: they were shaken, that they might come forth
thence manifestly .... Except the prophecy involved were sifted with
diligence, would the concealed meanings come forth unto us? All these
meanings were therefore closed before the Lord's advent. The Lord came, and
shook out these hidden meanings, and they were made manifest; the Prophets
were shaken out, and the Apostles were born. Since then they were born of
the Prophets who had been shaken out, the Apostles are sons of those that
were shaken out. They, placed as the arrows in the hand of the giant, have
reached the uttermost parts of the earth.... The Apostles the sons of the
Prophets have been like as the arrows in the hand of a mighty one. If He is
mighty, He hath shaken them out with a mighty hand; if He hath shaken them
out with a mighty hand, they whom He hath shaken forth have arrived even at
the uttermost parts of the earth.
8. "Blessed is the man who hath filled his desire from them" (ver. 5).
Well, my brethren, who filleth his desire from them? Who loveth not the
world. He who is filled with the desire of the world, hath no room for that
to enter which they have preached. Pour forth what thou carriest, and
become fit for that which thou hast not. That is, thou desirest riches:
thou canst not fill thy desire from them: thou desirest honours upon earth,
thou desirest those things which God hath given even unto beasts of burden,
that is, temporal pleasure, bodily health, and the like; thou wilt not
fulfil thy desire from them.... "He shall not be ashamed, when he speaketh
with his enemies in the gate." Brethren, let us speak in the gate, that is,
let all know what we speak. For he who chooseth not to speak in the gate,
wisheth what he speaketh to be hidden, and perhaps wisheth it to be hidden
for this reason, that it is evil. If he be confident, let him speak in the
gate; as it is said of Wisdom, "She crieth at the gates, at the entry of
the city."(5) As long as they hold unto righteousness in innocency, they
shall not be ashamed: this is to preach at the gate. And who is he who
preacheth at the gate? He who preacheth in Christ; because Christ is the
gate whereby we enter into that city.(6) ... They, therefore, who speak
against Christ, are without the gate; because they seek their own honours,
not those of Christ. But he who preacheth in the gate, seeketh Christ's
honour, not his own: and, therefore, he who preacheth in the gate, saith,
Trust not in me; for ye will not enter through me, but through the gate.
While they who wish men to trust in themselves, wish them not to enter
through the gate: it is no marvel if the gate be closed against them, and
if they vainly knock for it to be opened.(7)
PSALM CXXVIII.(1)
1. Felix the Martyr,(2) truly Felix, i.e. "Happy" both in his name and
his crown, whose birthday this is, despised the world. Was he, because he
feared the Lord, thence happy, thence blessed, because his wife was as a
fruitful vine upon the earth, and his children stood around his table? All
these blessings he hath perfectly, but in the Body of Him who is here
described; and, because he understood them in this sense, he scorned things
present, that he might receive things future. Ye are aware, brethren, that
he suffered not the death that other martyrs suffered. For he confessed,
and was set aside for torments; on another day his body was discovered
lifeless. They had closed the prison to his body, not to his spirit. The
executioners found him gone; when they were preparing to torture, they
spent their rage for nought. He was lying dead, without sense to them, that
he might not be tortured; with sense with God, that he might be crowned.
Whence was he also happy, brethren, not only in. name, but in the reward of
everlasting life, if he loved these things.
2. "Blessed are all they that fear the Lord, and walk in His ways"
(ver. 1). He speaketh to many; but since these many are one in Christ, in
the next words he speaketh in the singular: "For thou shall eat the labours
of thy fruits." ... When I speak of Christians in the plural, I understand
one in the One Christ. Ye are therefore many, and ye are one; we are many,
and we are one. How are we many, and yet one? Because we cling unto Him
whose members we are; and since our Head is in heaven, that His members may
follow...Let us therefore so hear this Psalm, as considering it to be
spoken of Christ: and all of us who cling unto the Body of Christ, and have
been made members of Christ, walk in the ways of the Lord; and let us fear
the Lord with a chaste fear, with a fear that abideth for ever ....
3. "Thou shalt eat the labours of thy fruits" (ver. 2). And ye, O thou,
ye many who are One, "Thou shall eat of the labours of thy fruits." He
seemeth to speak perversely to those who understand not: for he should have
said, thou shall eat the fruit of thy labours For many eat the fruit of
their labours. They labour in the vineyard; they eat not the to; itself;
but what ariseth from their labour they eat. They labour about trees that
bear fruit who would eat labours? But the fruit of these labours, the
produce of these trees; it is this that delighteth the husbandman. What
meaneth, "Thou shall eat the labours of thy fruits "? At present we have
toils: the fruits will come afterwards. But since their labours themselves
are not without joy, on account of the hope whereof we have a little before
spoken, "Rejoicing in hope, patient in tribulation;"(3) at present those
very labours delight us, and make us joyful in hope. If therefore our toil
has been what could be eaten, and could also delight us; what will be the
fruit of our labour when eaten? "They who went weeping on their way,
scattering their seed,"(4) did eat their labours; with how much greater
pleasure will they eat the fruits of their labours, who "shall come again
with joy, bearing their sheaves with them "? "Blessed art thou, and well
shall it be with ... thee." "Blessed art thou," is of the present: "well
shall it be with bee," is of the future. When thou eatest the labours of
thy fruits, "blessed art thou;" when thou hast reached the fruit of thy
labours, "well shall it be with thee." What hath he said? For if it be well
with thee, thou wilt be happy: and if thou wilt be happy, thou wilt also
have all well with thee. But there is a difference between hope and
attainment. If hope be so sweet, how much sweeter will reality be?
4. Let us now come to the words, "Thy wife" (ver. 3): it is said unto
Christ. His wife, therefore, is the Church: His Church, His wife, we
ourselves are. "As a fruitful vineyard." But in whom is the vineyard
fruitful? For we see many barren ones entering those walls; we see that
many intemperate, usurious persons, slave dealers, enter these walls, and
such as resort to fortune-tellers, go to enchanters and enchantresses when
they have a headache. Is this the fruitfulness of the vine? Is this the
fecundity of the wife? It is not. These are thorns, but the vineyard is not
everywhere thorny. It hath a certain fruitfulness, and is a fruitful vine;
but in whom? "Upon the sides of thy house." Not all are called the sides of
the house. For I ask what are the sides. What shall I say? Are they walls,
strong stones, as it were? If he were speaking of this bodily tenement, we
should perhaps understand this by sides. We mean by the sides of the house,
those who cling unto Christ. ...
5. "Thy children." The wife and the children are the same. In these
carnal marriages and wedlocks, the wife is one, the children other: in the
Church, she who is the wife, is the children also. For the Apostles
belonged to the Church, and were among the members of the Church. They were
therefore in His wife, and were His wife according to their own portion
which they held in His members. Why then is it said concerning them, "When
the Bridegroom shall be taken from them, then shall the children of the
Bridegroom fast"?(1) She who is the wife, then, is the children also. I
speak a wonderful thing, my brethren. In the words of the Lord, we find the
Church to be both His brethren, and His sisters, and His mother.(2) ... For
Mary was among the sides of His House, and His relatives coming of the
kindred of the Virgin Mary, who believed on Him, were among the sides of
His House; not in respect of their carnal consanguinity, but inasmuch as
they heard the Word of God, and obeyed it. ... He added; "For whosoever
shall do the will of My Father which is in heaven, the same is My brother,
and sister, and mother."(3) "Brother," perhaps, on account of the male sex
whom the Church hath: "sister," on account of the women whom Christ hath
here in His members. How "mother," save that Christ Himself is in those
Christians, whom the Church daily bringeth forth Christians through
baptism? In those therefore in whom thou understandest the wife, in them
thou understandest the mother, in them the children.
6. ... Such children ought therefore to be "around" the Lord's" table,
like olive-branches."(4) A complete Vine it is, a great bliss: who would
now refuse to be there? When thou seest any blasphemer have a wife,
children, grandchildren, and thyself perchance without them, envy them not;
discern that the promise hath been fulfilled in thee also, but spiritually.
If therefore we have, why have we? Because we fear the Lord. "Lo, thus
shall the man be blessed that feareth the Lord" (ver. 4). He is the man,
who is also the men; and the men are one man; because many are one, because
Christ is One.
7. "The Lord from out of Sion bless thee: and mayest thou see thee good
things that are of Jerusalem" (ver. 5). Even to the birds was it said, "Be
fruitful and multiply."(5) Dost thou wish to hold as a great blessing what
was given unto birds? Who can be ignorant, that it was given indeed by the
voice of God? But use these goods, if thou receive them; and rather think
how thou mayest nourish those who have been born, than that others may be
born. For it is not happiness to have children, but to have good ones.
Labour in the task of nourishing them, if they be born; but if they be not
born, give thanks unto God ....Thy children are infants: thou dost caress
the infants: the infants caress thee: do they abide thus? But thou wishest
they may grow, thou wishest that their age may increase. But consider that
when one age cometh, another dieth. When boyhood cometh, infancy dieth;
when youth cometh, boyhood dieth: when manhood cometh, youth dieth; when
old age cometh, manhood dieth: when death cometh, all age dieth. As many
successions of ages as thou wishest for, so many deaths of ages dost thou
wish for. These things therefore "are" not. Finally, are children born unto
thee to share life with thee on earth, or rather to shut thee out and to
succeed thee? Rejoicest thou in those born to exclude thee? Boys when born
speak somewhat like this to their parents: "Now then, begin to think of
removing hence, let us too play our parts on the stage." For the whole life
of temptation in the human race is a stage play;(6) for it is said, "Every
man living is altogether vanity."(7) Nevertheless, if we rejoice in
children who will succeed us; how much must we rejoice in children with
whom we shall remain, and in that Father for whom we are born, who will not
die, but that we may evermore live with Him? These are the good things of
Jerusalem: for they "are." And how long shall I see the good things of
Jerusalem? "All thy life long." If thy life be for ever, thou wilt see the
good things of Jerusalem for evermore. ...
8. For, "if in this life only," saith the Apostle, "we have hope in
Christ, we are of all men most miserable." s For what reason were the
Martyrs condemned to beasts? What is that good? Can it be declared? by what
means, or what tongue can tell it? or what ears can hear it? That indeed,
"Neither ear hath heard, nor hath it entered into man's heart:"(9) only let
us love, only let us grow in grace: ye see, then, that battles are not
wanting, and that we fight with our lusts. We fight outwardly with
unbelieving and disobedient men; we fight inwardly with carnal suggestions
and perturbations: we everywhere as yet fight.... What sort of peace then
is this? One from Jerusalem, for Jerusalem is interpreted, A vision of
Peace. Thus then "mayest thou see the good things that are of Jerusalem,"
and that, "all thy life long--and mayest thou see," not only thy children,
but, "thy children's children." What meaneth, Thy children? Thy works which
thou here dost. Who are thy children's children? The fruits of thy works.
Thou givest alms: these are thy children: for the sake of thine alms thou
receivest everlasting life, these are thy children's children. "Mayest thou
see thy children's children;" and there shall be "peace upon Israel" (ver.
6), the last words of the Psalm ....
PSALM CXXIX.10
1. The Psalm which we have sung is short: but as it is written in the
Gospel of Zacchaeus that he was "little of stature,"(1) but mighty in
works; as it is written of that widow who cast two mites into the treasury,
little was the money, but great was her charity;(2) thus also this Psalm,
if thou count the words, is short; if thou weigh the sentiments, is great.
.. Let the Spirit of God speak, let It speak to us, let It sing to us;
whether we wish or wish not to dance, let It sing. For as he who danceth,
moveth his limbs to the time; so they who dance according to the
commandment of God, in their works obey the sound. What therefore saith the
Lord in the Gospel to those who refuse to do this? "We have piped unto you,
and ye have not danced: we have mourned unto you, and ye have not
lamented."(3) Let Him therefore sing; we trust in God's mercy, for there
will be those by whom He consoleth us. For they who are obstinate,
continuing in wickedness, although they hear the Word of God, by their
offences daily disturb the Church. Of such this Psalm speaketh; for thus it
beginneth.
5. "Many a time have they fought against me from my youth up" (ver. 1).
The Church speaketh of those whom She endureth: and as if it were asked,
"Is it now?" The Church is of ancient birth: since saints have been so
called, the Church hath been on earth. At one time the Church was in Abel
only, and he was fought against by his wicked and lost brother Cain.(4) At
one time the Church was in Enoch alone: and he was translated from the
unrighteous.(5) At one time the Church was in the house of Noah alone, and
endured all who perished by the flood, and the ark alone swam upon the
waves, and escaped to shore.(6) At one time the Church was in Abraham
alone, and we know what he endured from the wicked. The Church was in his
brother's son, Lot, alone, and in his house, in Sodore, and he endured the
iniquities and perversities of Sodom, until God freed him from amidst
them.(7) The Church also began to exist in the people of Israel: She
endured Pharaoh and the Egyptians. The number of the saints began to be
also in the Church, that is, in the people of Israel; Moses and the rest of
the saints endured the wicked Jews, the people of Israel. We come unto our
Lord Jesus Christ: the Gospel was preached in the Psalms.(8) ... For this
reason, lest the Church wonder now, or lest any one wonder in the Church,
who wisheth to be a good member of the Church, let him hear the Church
herself his Mother saying to him, Marvel not at these things, my son: "Many
a time have they fought against me from my youth up."
3. "Now may Israel say." She now seemeth to be speaking of herself: for
she seemed not to have commenced herself, but to have answered. But to whom
hath she replied? To them that think and say, How great evils do we endure,
how great are the scandals that every day thicken, as the wicked enter into
the Church, and we have to endure them? But let the Church reply through
some, that is, through the voice of the stronger, let her reply to the
complaints of the weak, and let the stable confirm the unstable, and the
full-grown the infant, and let the Church say, "Many a time have they vexed
me from my youth up" (ver. 2). Let the Church say this: let her not fear
it. For what is the meaning of this addition, "From my youth up," after the
words, "Many a time have they fought against me "? At present the old age
of the Church is assailed: but let her not fear. Hath she then failed to
arrive at old age, because they have not ceased to fight against her from
her youth up? have they been able to blot her out? Let Israel comfort
herself, let the Church console herself with past examples. Why have they
fought against me?"For they could not prevail against me."
4. "Upon my back have sinners built; they have done their iniquity afar
off (ver. 3). Why have they fought against me? Because "they could not
prevail upon me." What is this? They could not build upon me. I consented
not with them unto sin. For every wicked man persecuteth the good on this
account, because the good man consenteth not with him to evil. Suppose he
do some evil, and the Bishop censure him not, the Bishop is a good man:
suppose the Bishop censure him, the Bishop is a bad man. Suppose he carry
off anything, let the man robbed be silent, he is a good man: let him only
speak and rebuke, even though he doth not reclaim his goods, he is
everything bad. He is bad then who blameth the robber, and he is good who
robbeth! ... Heed not that such an one speaketh to thee: it is a wicked
man through whom It speaketh to thee; but the word of God, that speaketh
to thee, is not wicked.(9) Accuse God: accuse Him, if thou canst!
5. Thou accusest a man of avarice, and he accuseth God on the ground
that He made gold. Be not covetous. And God, thou repliest, should not
make gold. This now remaineth, because thou canst not restrain thine evil
deeds, thou accusest the good works of God: the Creator and Architect of
the world displeaseth thee. He ought not to make the sun either; for many
contend concerning the lights of their windows, and drag each other before
courts of law. O if we could restrain our vices! for all things are good,
because a good God made all things: and His works praise Him, when their
goodness is considered by him who hath the spirit of considering them, the
spirit of piety and wisdom.(1) ...
6. Lend not money at interest. Thou accusest Scripture which saith, "He
that hath not given his money upon usury."(2) I wrote not this: it went not
forth first from my mouth: hear God. He replieth: let not the clergy lend
upon usury. Perchance he who speaketh to thee, lendeth not at interest: but
if he do so lend, suppose that he doth so lend; doth He who speaketh
through him lend at interest? If he doth what he enjoineth thee, and thou
dost it not; thou wilt go into the flame, he into the kingdom. If he doth
not what he enjoineth thee, and equally with thee doth evil deeds, and
preaches duties which he doth not; ye will both equally go into the flames.
The hay will burn; but "the word of the Lord abideth for evermore."(3) ...
7. "The righteous Lord shall hew the necks of the sinners" (ver. 4)
...Which of us doth not fix his eyes upon the earth, like the Publican,
and say, "Lord, be merciful unto me a sinner"?(4) If therefore all are
sinners, and none is found without sin; all must fear the sword that hangs
above their neck, because "the righteous Lord shall hew the necks of the
sinners." I do not imagine, my brethren, of all sinners; but in the member
which He striketh, He marks what sinners He striketh. For it is not said,
The righteous Lord will hew the hands of the sinners; or their feet; but
because proud sinners were meant to be understood, and all proud men carry
lofty necks, and not only do evil deeds, but even refuse to acknowledge
them to be such, and when they are rebuked, justify themselves:(5) ... as
it is written in Job (he was speaking of an ungodly sinner), "he runneth
against God, even upon his neck, upon the thick bosses of his bucklers;
"(6) so he here nameth the neck, because it is thus thou exaltest thyself,
and dost not fix thine eyes upon the ground, and beat thy breast. Thou
shouldest cry unto Him, as it is cried in another Psalm, "I said, Lord, be
merciful unto me, for I have sinned against Thee."(7) Since thou dost not
choose to say this, but justifiest thy deeds against the Word of God; what
followeth in Scripture cometh upon thee: the righteous Lord shall hew the
necks of sinners.
8. "Let them be confounded and turned backward, as many as have evil
will at Sion" (ver. 5). They who hate Sion, hate the Church: Sion is the
Church. And they who hypocritically enter into the Church, hate the Church.
They who refuse to keep the Word of God, hate the Church: "Upon my back
have they built:" what will the Church do, save endure the burden even unto
the end?
9. But what saith he of them? The next words are, "Let them be even as
the grass of the house tops: that withereth before it be plucked up" (ver.
6). The grass of the house tops is that which groweth on house tops, on a
tiled roof: it is seen on high, and hath not a root. How much better would
it be if it grew lower, and how much more joyfully would it bloom? As it
is, it riseth higher to a quicker withering. It hath not yet been plucked
up, yet hath it withered: not yet have they received sentence from the
judgment of God, and already they have not the sap of bloom. Observe their
works, and see that they have withered. ... The reapers will come, but they
fill not their sheaves from these. For the reapers will come, and will
gather the wheat into the barn, and will bind the tares together, and cast
them into the fire. Thus also is the grass of the house tops cleared off,
and whatever is plucked from it, is thrown into the fire; because it had
withered even before it was plucked up. The reaper filleth not his hands
thence. His next words are, "Whereof the reaper filleth not his hand;
neither he that bindeth up the sheaves his bosom" (ver. 7). And, "the
reapers are the angels,"(8) the Lord saith.
10. "So that they who go by say not so much as, The blessing of the
Lord be upon you we have blessed you in the name of the Lord" (ver. 8). For
ye know, brethren, when men pass by others at work, it is customary to
address them, "The blessing of the Lord be upon you."(9) And this was
especially the custom in the Jewish nation. No one passed by and saw any
one doing any work in the field, or in the vineyard, or in harvest, or
anything of the sort; it was not lawful to pass by without a blessing ....
Who are the passers by? They who have already passed hence to their country
through this road, that is, through this life: the Apostles were passers by
in this life, the Prophets were passers by. Whom did the Prophets and
Apostles bless? Those in whom they saw the root of charity? But those whom
they found lifted on high on their house tops, and proud in the bosses of
their bucklers, they declared against these what they were doomed to
become, but they gave them no blessing. Ye therefore who read in the
Scriptures, find all those wicked men whom the Church beareth, who are
declared cursed, pertain unto Antichrist, pertain unto the devil, pertain
to the chaff, pertain to the tares .... But they who say, None save God
sanctifieth, l nor is any man good save by the gift of God; they bless in
the name of the Lord, not in their own name: because they are the friends
of the bridegroom,' they refuse to be adulterers of the bride.
PSALM CXXX.(2)
1. "Out of the deep have I called unto Thee, O Lord: Lord, hear my
voice" (ver. 1). Jonas cried from the deep; from the whale's belly.(3) He
was not only beneath the waves, but also in the entrails of the beast;
nevertheless, those waves and that body prevented not his prayer from
reaching God, and the beast's belly could not contain the voice of his
prayer. It penetrated all things, it burst through all things, it reached
the ears of God: if indeed we ought to say that, bursting through all
things, it reached the ears of God, since the ears of God were in the heart
of him who prayed. For where hath not he God present, whose voice is
faithful? Nevertheless, we also ought to understand from what deep we cry
unto the Lord. For this mortal life is our deep. Whoever hath understood
himself to be in the deep, crieth out, groaneth, sigheth, until he be
delivered from the deep, and come unto Him who sitteth above all the deeps.
.. For they are very deep in the deep, who do not even cry from the deep.
The Scripture saith, "When the wicked hath reached the depth of evils, he
despiseth."(4) Now consider, brethren, what sort of deep that is, where God
is despised. When each man seeth himself overwhelmed with daily sins,
pressed down by heaps and weights, so to speak, of iniquities: if it be
said unto him, Pray unto God, he laughs. In what manner? He first saith, If
crimes were displeasing unto God, should I live? If God regarded human
affairs, considering the great crimes which I have committed, should I not
only live, but be prosperous? For this is wont to happen to those who are
far in the deep, and are prosperous in their iniquities: and they are the
more plunged in the deep, in proportion as they seem to be more happy; for
a deceitful happiness is itself a greater unhappiness. ...
2. "Lord, hear my voice. O let Thine ears consider well the voice of my
complaint" (ver. 2). Whence doth he cry? From the deep. Who is it then who
crieth? A sinner. And with what hope doth he cry? Because He who came to
absolve from sins, gave hope even to the sinner down in the deep. What
therefore followeth after these words: "If Thou, Lord, wilt be extreme to
mark what is amiss, O Lord, who may abide it?" (ver. 3). So, he hath
disclosed from what deep he cried out. For he crieth beneath the weights
and billows of his iniquities ....He said not, I may not abide it: but,
"who may abide it?" For he saw that nigh the whole of human life on every
side was ever bayed at by its sins, that all consciences were accused by
their thoughts, that a clean heart trusting in its own righteousness could
not be found.
3. But wherefore is there hope? "For there is propitiation with Thee"
(ver. 4). And what is this propitiation, except sacrifice? And what is
sacrifice, save that which hath been offered for us? The pouring forth of
innocent blood blotted out all the sins of the guilty: so great a price
paid down redeemed all captives from the hand of the enemy who captured
them. "With Thee," then, "there is propitiation." For if there were not
mercy with Thee, if Thou chosest to be Judge only, and didst refuse to be
merciful, Thou wouldest mark all our iniquities, and search after them. Who
could abide this? Who could stand before Thee, and say, I am innocent? Who
could stand in Thy judgment? There is therefore one hope: "for the sake of
Thy law have I borne Thee, O Lord." What law? That which made men guilty.
For a "law, holy, just, and good,"(5) was given to the Jews; but its effect
was to make them guilty. A law was not given that could give life,(6) but
which might show his sins to the sinner. For the sinner had forgotten
himself, and saw not himself; the law was given him, that he might see
himself. The law made him guilty, the Lawgiver freed him: for the Lawgiver
is the Supreme Power.(7) ... There is therefore a law of the mercy of God,
a law of the propitiation of God.(8) The one was a law of fear, the other
is a law of love. The law of love giveth forgiveness to sins, blotteth out
the past, warneth concerning the future; forsaketh not its companion by the
way, becometh a companion to him whom it leadeth on the way. But it is
needful to agree with the adversary, whilst thou art with him in the
way.(9) For the Word of God is thine adversary, as long as thou dost not
agree with it. But thou agreest, when it has begun to be thy delight to do
what God's Word commandeth. Then he who was thine adversary becometh thy
friend: so, when the way is finished, there will be none to deliver thee to
the Judge. Therefore, "For the.sake of Thy law I have waited for Thee, O
Lord," because thou hast condescended to bring in a law of mercy, to
forgive me all my sins, to give me for the future warnings that I may not
offend. ... "For the sake," therefore," of" this "law I have waited for
Thee, O Lord." I have waited until Thou mayest come and free me from all
need, for in my very need Thou hast not forsaken the law of mercy. ... "My
soul hath waited for Thy word." ...
4. We therefore trust without fear on the word of Him who cannot
deceive. "My soul hath trusted in the Lord, from the morning watch even
unto night" (ver. 5). This morning watch is the end of night. We must
therefore understand it so that we may not suppose we are to trust in the
Lord for one day only. What do you conceive to be the sense, then,
brethren? The words mean this: that the Lord, through whom our sins have
been remitted, arose from the dead at the morning watch, so that we may
hope that what went before in the Lord will take place in us. For our sins
have been already forgiven: but we have not yet risen again: if we have not
risen again, not as yet hath that taken place in us which went before in
our Head. What went before in our Head? Because the flesh of that Head rose
again; did the Spirit of that Head die? What had died in Him, rose again.
Now He arose on the third day; and the Lord as it were thus speaketh to us:
What ye have seen in Me, hope for in yourselves; that is, because I have
risen from the dead, ye also shall rise again.
5. But there are who say, Behold, the Lord hath risen again; but must I
hope on that account that I also may rise again? Certainly, on that
account: for the Lord rose again in that which He assumed from thee. For He
would not rise again, save He had died; and He could not have died, except
He bore the flesh. What did the Lord assume from thee? The flesh. What was
He that came Himself? The Word of God, who was before all things, through
whom all things were made. But that He might receive something from thee,
"The Word became flesh, and dwelt among us."(1) He received from thee, what
He might offer for thee; as the priest receiveth from thee, what he may
offer for thee, when thou wishest to appease God for thy sins. It hath
already been done, it hath been done thus. Our Priest received from us what
He might offer for us: for He received flesh from us, in the flesh itself
He was made a victim, He was made a holocaust, He was made a sacrifice. In
the Passion He was made a sacrifice; in the Resurrection He renewed that
which was slain, and offered it as His first-fruits unto God, and saith
unto thee, All that is thine is now consecrated: since such first-fruits
have been offered unto God from thee; hope therefore that that will take
place in thyself which went before in thy first-fruits.
6. Since He then rose with the morning watch, our soul began to hope
from hence: and how far? "Even unto night;" until we die; for all our
carnal death is as it were sleep. ...
7. And he returns to this," From the morning watch let Israel hope in
the Lord." Not only "let Israel hope," but "from the morning watch let
Israel hope." Do I then blame the hope of the world, when it is placed in
the Lord? No; but there is another hope belonging to Israel. Let not Israel
hope for riches as his highest good, not for health of body, not for
abundance of earthly things: he will indeed have to suffer tribulation
here, if it should be his lot to suffer any troubles for the sake of the
truth. ...
8. "For with the Lord there is mercy, and with Him is plenteous
redemption" (ver. 7). Admirable! This could not have been better said in
its own place, on account of the words, "From the morning watch."
Wherefore? Because the Lord rose again from the morning watch; and the body
ought to hope for that which went before in the Head. But, lest this
thought should be suggested: The Head might rise again, because It was not
weighed down with sins, there was no sin in Him; what shall we do? Shall we
hope for such a resurrection, as went before in the Lord, whilst we are
weighed down by our sins? But see what followeth: "And He shall redeem
Israel from all his sins" (ver. 8). Though therefore he was weighed down
with his sins, the mercy of God is present to him. For this reason, He went
before without sin, that He may blot out the sins of those that follow Him.
Trust not in yourselves, but trust from the morning watch. ...
PSALM CXXXI.(2)
1. In this Psalm, the humility of one that is a servant of God and
faithful is commended unto us, by whose voice it is sung; which is the
whole body of Christ.(3) For we have often warned you, beloved, that it
ought not to be received as the voice of one man singing, but of all who
are in Christ's Body. And since all are in His Body, as it were one man
speaketh: and he is one who also is many. ... Now he prayeth in the temple
of God, who prayeth in the peace of the Church, in the unity of Christ's
Body; which Body of Christ consisteth of many who believe in the whole
world: and therefore he who prayeth in the temple, is heard. For he prayeth
in the spirit and in truth,(4) who prayeth in the peace of the Church; not
in that temple, wherein was the figure. ...
2. "Lord, my heart is not lifted up" (ver. 1). He hath offered a
sacrifice. Whence do we prove that he hath offered a sacrifice? Because
humility of heart is a sacrifice. ... If there is no sacrifice, there is no
Priest. But if we have a High Priest in Heaven, who intercedeth with the
Father for us (for He hath entered into the Holy of Holies, within the
veil), ... we are safe, for we have a Priest; let us offer our sacrifice
there. Let us consider what sacrifice we ought to offer; for God is not
pleased with burnt-offerings, as ye have heard in the Psalm. But in that
place he next showeth what he offereth: "The sacrifice of God is a troubled
spirit: a broken and a contrite heart, O God, shall Thou not despise.(1)
3. "Lord, my heart was not lifted up, neither were mine eyes raised on
high" (ver. 1); "I have not exercised myself in great matters, nor in
wonderful things which are too high for me" (ver. 2). Let this be more
plainly spoken and heard. I have not been proud: I have not wished to be
known among men as for wondrous powers; nor have I sought anything beyond
my strength, whereby I might boast myself among the ignorant. As that Simon
the sorcerer wished to advance into wonders above himself, on that account
the power of the Apostles more pleased him, than the righteousness of
Christians. ... What is above my strength, he saith, I have not sought; I
have not stretched myself out there, I have not chosen to be magnified
there. How deeply this self-exaltation in the abundance of graces is to be
feared, that no man may pride himself in the gift of God, but may rather
preserve humility, and may do what is written: "The greater thou art, the
more humble thyself, and thou shall find favour before the Lord:"(2) how
deeply pride in God's gift should be feared, we must again and again
impress upon you. ...
4. "If I had not lowly thoughts, but have lifted up my soul, as one
taken from his mother's breast, such the reward for my soul" (ver. 2). He
seemeth as it were to have bound himself by a curse: ... as though he had
been going to say, Let it so happen to me. "As one taken away from his
mother's breast, may be my soul's reward." Ye know that the Apostle saith
to some weak brethren, "I have fed you with milk, and not with meat; for
hitherto ye were not able to bear it, neither yet now are ye able."(3)
There are weak persons who are not fit for strong meat; they wish to grasp
at that which they cannot receive: and if they ever do receive, or seem to
themselves to receive what they have not received, they are puffed up
thereby, and become proud thereupon; they seem to themselves wise men. Now
this happeneth to all heretics; who since they were animal and carnal, by
defending their depraved opinions, which they could not see to be false,
were shut out of the Catholic Church. ...
5. Another opinion indeed hath been entertained, and another sense in
these words. ... It has been evidently explained, my brethren, where God
would have us to be humble, where lofty. Humble, in order to provide
against pride; lofty, to take in wisdom. Feed upon milk, that thou mayest
be nourished; be nourished, so that thou mayest grow; grow, so that thou
mayest eat bread. But when thou hast begun to eat bread, thou wilt be
weaned, that is, thou wilt no longer have need of milk, but of solid food.
This he seemeth to have meant: "If I had not lowly thoughts, but have
lifted up my soul:" that is, if I was not an infant in mind, I was in
wickedness. In this sense, he said before, "Lord, my heart was not lifted
up, nor mine eyes raised on high: I do not exercise myself in great
matters, nor in wonderful things above me." Behold, in wickedness I am an
infant. But since I am not an infant in understanding, "If I had not lowly
thoughts, but have lifted up my soul," may that reward be mine which is
given unto the infant that is weaned from his mother, that I may at length
be able to eat bread.
6. This interpretation, also, brethren, displeaseth me not, since it
doth not militate against the faith. Yet I cannot but remark that it is not
only said, "As one taken away from milk, such may be my soul's reward;" but
with this addition, "As one taken away from milk when upon his mother's
breast, such may be my soul's reward." Here there is somewhat that induces
me to consider it a curse. For it is not an infant, but a grown child that
is taken away from milk; he who is weak in his earliest infancy, which is
his true infancy, is upon his mother's breast: if perchance he hath been
taken away from the milk, he perisheth. It is not without a reason then
that it is added, "Upon his mother's breast." For all may be weaned by
growing. He who groweth, and is thus taken away from milk, it is good for
him; but hurtful for him who is still upon his mother's breast. We must
therefore beware, my brethren, and be fearful, lest any one be taken away
from milk before his time. ... Let him not therefore wish to lift up his
soul, when perchance he is not fit to take meat, but let him fulfil the
commandments of humility. He hath wherein he may exercise himself: let him
believe in Christ, that he may understand Christ. He cannot see the Word,
he cannot understand the equality of the Word with the Father, he cannot as
yet see the equality of the Holy Spirit with the Father and the Word; let
him believe this, and suck it. He is safe, because, when he hath grown, he
will eat, which he could not do before he grew by sucking: and he hath a
point to stretch towards. Seek not out the things that are too hard for
thee, and search not the things that are above thy strength; that is,
things which thou art not as yet fit to understand. And what am I to do?
thou repliest. Shall I remain thus? "But what things the Lord hath
commanded thee, think thereupon always."(1) What hath the Lord commanded
thee? Do works of mercy, part not with the peace of the Church, place not
thy trust in man, tempt not God by longing for miracles. ...
7. For if ye be not exalted, if ye raise not your heart on high, if ye
tread not in great matters that are too high for you, but preserve
humility, God will reveal unto you what ye are otherwise minded in.(2) But
if ye choose to defend this very thing, which ye are otherwise minded
about, and with pertinacity assert it, and against the peace of the Church;
this curse which he hath described is entailed upon you; when ye are upon
your mother's breast, and are removed away from the milk, ye shall die of
hunger apart from your mother's breast. But if ye continue in Catholic
peace, if perchance ye are in anything otherwise minded than ye ought to
be, God will reveal it to you, if ye be humble. Wherefore? Because "God
resisteth the proud, and giveth grace unto the humble."(3)
8. This Psalm therefore concludeth to this purpose: "O Israel, trust in
the Lord, from this time forth and even unto eternity"(4) (ver. 3). But the
word seculum doth not always mean this world, but sometimes eternity; since
eternity is understood in two ways; until eternity, that is, either
evermore without end, or until we arrive at eternity. How then is it to be
understood here? Until we arrive at eternity, let us trust in the Lord God;
because when we have reached eternity, there will be no longer hope, but
the thing itself will be ours.
PSALM CXXXII.(5)
1. It was right indeed, most beloved, that we should rather hear our
Brother,(6) my colleague, when present before all of us. And just now he
refused not, but put us off; for he extorted from me that he might now
listen to me, on the condition that I also may listen to him, for in
charity itself we are all listening unto Him, who is our One Master in
heaven. Attend therefore to the Psalm, entitled A Song of Degrees;
considerably longer than the rest under the same title. Let us not
therefore linger, save where necessity shall compel us: that we may, if the
Lord permit, explain the whole. For ye also ought not to hear everything as
men untaught; ye ought in some degree to aid us from your past listenings,
so that it may not be needful that everything should be declared to you as
though new.(7)
2. "Lord, remember David, and all his meekness" (ver. 1). David
according to the truth of history was one man, king of Israel, son of
Jesse. He was indeed meek, as the Divine Scriptures themselves mark and
command him, and so meek that he did not even render evil for evil to his
persecutor Saul. He preserved towards him so great humility, that he
acknowledged him a king, and himself a dog: and answered the king not
proudly nor rudely, though he was more powerful in God; but he rather
endeavoured to appease him by humility, than to provoke him by pride. Saul
was even given into his power, and this by the Lord God, that he might do
to him what he listed: but since he was not commanded to slay him, but had
it only placed in his power (now a man is permitted to use his power), he
rather turned towards mercy what God gave him. ... The humility of David is
therefore commended, the meekness of David is commended; and it is said to
God, "Lord, remember David, and all his meekness." For what purpose? "How
he sware unto the Lord, and vowed a vow unto the Almighty God of Jacob"
(ver. 2). Therefore remember for this, that he may fulfil what he hath
promised. David himself vowed as though he had it in his power, and he
prayeth God to fulfil his vow: there is devotion in the vow, but there is
humility in the prayer. Let no one presume to think he fulfilled by his own
strength what he hath vowed. He who exhorteth thee to vow, Himself aideth
thee to fulfil. Let us therefore see what he vowed, and hence we comprehend
how David should be understood in a figure. "David" is interpreted, "Strong
of hand," for he was a great warrior. Trusting indeed in the Lord his God,
he despatched all wars, he laid low all his enemies, God helping him,
according to the dispensation of that kingdom; prefiguring nevertheless
some One strong of hand to destroy His enemies, the devil and his angels.
These enemies the Church warreth against, and conquereth. ... What then
doth he mean, "How he sware," etc.? Let us see what vow is this. We can
offer God nothing more pleasing than to swear.(8) Now to swear is to
promise firmly.(9) Consider this vow, that is, with what ardour he vowed
what he vowed, with what love, with what longing; nevertheless, he prayeth
the Lord to fulfil it in these words, "O Lord, remember David, and all his
meekness." In this temper he vowed his vow, and there should be a house of
God: "I will not come within the tabernacle of mine house, nor climb up
into my bed" (ver. 3). "I will not suffer mine eyes to sleep, nor mine
eyelids to slumber" (ver. 4). This seemeth not enough; he adds, "Neither
the temples of my head to take any rest, until I find out a place for the
Lord; an habitation for the God of Jacob" (ver. 5). Where did he seek a
place for the Lord? If he was meek, he sought it in himself. For how is one
a place for the Lord? Hear the Prophet: "Upon whom shall My Spirit rest?
Even upon him that is poor and of a contrite spirit, and trembleth at My
words."(1) Dost thou wish to be a place for the Lord? Be thou poor in
spirit, and contrite, and trembling at the word of God, and thou wilt
thyself be made what thou seekest. For if what thou seekest be not realized
in thyself, what doth it profit thee in another. ...
3. How many thousands believed, my brethren, when they laid down the
price of their possessions at the Apostles' feet! But what saith Scripture
of them? Surely they are become a temple of God; not only each respectively
a temple of God, but also all a temple of God together. They have therefore
become a place for the Lord. And that ye may know that one place is made
for the Lord in all, Scripture saith, They were of one heart and one soul
toward God.(2) But many, so as not to make a place for the Lord, seek their
own things, love their own things, delight in their own power, are greedy
for their private interests. Whereas he who wisheth to make a place for the
Lord, should rejoice not in his private, but the common good. ...
4. Let us therefore, brethren, abstain from the possession of private
property; or from the love of it, if we may not from its possession; and we
make a place for the Lord. It is too much for me, saith some one. But
consider who thou art, who art about to make a place for the Lord. If any
senator wished to be entertained at your house, I say not senator, the
deputy of some great man of this world, and should say, something offends
me in thy house; though thou shouldest love it, thou wouldest remove it,
nevertheless, lest thou shouldest offend him, whose friendship thou wast
courting. And what doth man's friendship profit thee? ... Desire the
friendship of Christ without fear: He wishes to be entertained at thy
house; make room for Him. What is, make room for Him? Love not thyself,
love Him. If thou love thyself, thou shuttest the door against Him; if thou
love Him, thou openest unto Him: and if thou open and He enter, thou shalt
not be lost by loving thyself, but shalt find thyself with Him who loveth
thee. ...
5. "Lo, we heard of the same at Ephrata" (ver. 6). What? A place for
the Lord. "We heard of it at Ephrata: and found it in the plains of the
forests."(3) Did he hear it where he found it? or did he hear it in one
place, find it in another? Let us therefore enquire what Ephrata is, where
he heard it; let us also enquire what mean the plains of the forests, where
he found it. Ephrata, a Hebrew word, is rendered in Latin by Speculum,(4)
as the translators of Hebrew words in the Scriptures have handed down to
us, that we might understand them. They have translated from Hebrew into
Greek, and from Greek we have versions into Latin. For there have been who
watched in the Scriptures. If therefore Ephrata meaneth a mirror, that
house which was found in the woodland plains, was heard of in a mirror. A
mirror hath an image: all prophecy is an image of things future. The future
house of God, therefore, was declared in the image of prophecy. "We have
found it in the plains of the forests." What are the "plains of the
forests"?(5) Saltus is not here used in its common sense, as a plot of
ground of so many hundred acres;(6) saltus properly signifies a spot as yet
untilled and woody. For some copies read, in the plains of the wood. What
then were the woodland plains, save nations yet untilled? what were they,
save regions yet covered with the thorns of idolatry? Thus, though there
were thorns of idolatry there, still we find a place for the Lord there, a
tabernacle for the God of Jacob. What was declared in the image to the
Jews, was manifested in the faith of the Gentiles.
6. "We will go into His tabernacles" (ver. 7). Whose? Those of the Lord
God of Jacob. They who enter to dwell therein, are the very same who enter
that they may be dwelt in. Thou enterest into thy house, that thou mayest
dwell therein; into the house of God, that thou mayest be dwelt in. For the
Lord is better, and when He hath begun to dwell in thee, He will make thee
happy. For if thou be not dwelt in by Him, thou wilt be miserable. That son
who said, "Father, give me the portion of the goods," etc.,(7) wished to be
his own master. It was well kept in his father's hands, that it might not
be wasted with harlots. He received it, it was given into his own power;
going to a far country, he squandered it all with harlots. At length he
suffered hunger, he remembered his father; he returned, that he might be
satisfied with bread. Enter therefore, that thou mayest be dwelt in; and
mayest be not thine own, so to speak, but His: "We will go into His
tabernacles. We will worship on the spot where His feet stood." Whose feet?
The Lord's, or those of the house of the Lord itself? For that is the
Lord's house, wherein he saith He ought to be worshipped. Beside His house,
the Lord heareth not unto eternal life; for he belongeth to God's house,
who hath in charity been built in with living stones. But he who hath not
charity, falleth; and while he falls, the house stands. ...
7. But if ye incline to understand it of the house itself, where the
feet of that house have stood; let thy feet stand in Christ. They will then
stand, if thou shall persevere in Christ. For what is said of the devil?
"He was a murderer from the beginning, and stood not in the truth."(1) The
feet of the devil therefore stood not. Also what saith he of the proud? "O
let not the foot of pride come against me; and let not the hand of the
ungodly cast me down. There are they fallen, all that work wickedness: they
are cast down, and were not able to stand."(2) That then is the house of
God, whose feet stand. Whence John rejoicing, saith: what? "He that hath
the bride is the bridegroom: but the friend of the bridegroom standeth and
heareth him." If he stand not, he heareth him not. Justly he standeth,
because "he rejoiceth on account of the bridegroom's voice." Now therefore
ye see why they fell, who rejoice because of their own voice.(3) That
friend of the Bridegroom said, "The same is He which baptizeth."(4) Some
say, We baptize: rejoicing in their own voice, they could not stand; and
belong not to that house of which it is said, "where His feet stood."
8. "Arise, O Lord, into Thy resting place" (ver. 8). He saith unto the
Lord sleeping, "Arise." Ye know already who slept, and who rose again. ...
"Thou, and the ark of Thy sanctification:" that is, Arise, that the ark of
Thy sanctification, which Thou hast sanctified, may arise also. He is our
Head; His ark is His Church: He arose first, the Church will arise also.
The body would not dare to promise itself resurrection, save the Head arose
first. The Body of Christ, that was born of Mary, hath been understood by
some to be the ark of sanctification; so that the words mean, Arise with
Thy Body, that they who believe not may handle.
9. "Let Thy priests be clothed with righteousness, and let Thy saints
sing with joyfulness" (ver. 9). When Thou risest from the dead, and goest
unto Thy Father, let that royal Priesthood be clothed with faith, since
"the righteous liveth by faith;"(5) and, receiving the pledge of the Holy
Spirit, let the members rejoice in the hope of resurrection, which went
before in the Head: for to them the Apostle saith, "Rejoicing in hope."(6)
10. "For Thy servant David's sake, turn not away the face of Thine
Anointed" (ver. 10). These words are addressed unto God the Father. "For
Thy servant David's sake, turn not away the face of Thine Anointed." The
Lord was crucified in Judaea; He was crucified by the Jews; harassed by
them, He slept. He arose to judge those among whose savage hands He slept:
and He saith elsewhere, "Raise Thou Me up again, and I shall reward
them."(7) He both hath rewarded them, and will reward them. The Jews well
know themselves how great were their sufferings after the Lord's death.
They were all expelled from the very city, where they slew Him. What then?
have all perished even from the root of David and from the tribe of Judah?
No: for some of that stock believed, and in fact many thousands of men of
that stock believed, and this after the Lord's resurrection. They raged and
crucified Him: and afterwards began to see miracles wrought in the Name of
Him Crucified; and they trembled still more that His Name should have so
much power, since when in their hands He seemed unable to work any; and
pricked at heart, at length believing that there was some hidden divinity
in Him whom they had believed like other men, and asking counsel of the
Apostles, they were answered, "Repent, and be baptized every one of you in
the Name of our Lord Jesus Christ."(8) Since then Christ arose to judge
those by whom He had been crucified, and turned away His Presence from the
Jews, turning His Presence towards the Gentiles; God is, as it seemeth,
besought in behalf of the remnant of Israel; and it is said unto Him, "For
Thy servant David's sake, turn not away the presence of Thine Anointed." If
the chaff be condemned, let the wheat be gathered together. May the remnant
be saved, as Isaiah saith, "And the remnant hath" clearly "been saved:"(9)
for out of them were the twelve Apostles, out of them more than five
hundred brethren, to whom the Lord showed Himself after His
Resurrection:(10) out of their number were so many thousands baptized,(11)
who laid the price of their possessions at the Apostles' feet. Thus then
was fulfilled the prayer here made to God: "For Thy servant David's sake,
turn not away the presence of Thine Anointed."
11. "The Lord hath made a faithful oath unto David, and He shall not
repent "(ver. 11). What meaneth, "hath made an oath"? Hath confirmed a
promise through Himself. What meaneth, "He shall not repent"? He will not
change. For God suffereth not the pain of repentance, nor is He deceived in
any matter, so that He would wish to correct that wherein He hath erred.
But as when a man repents of anything, he wisheth to change what he hath
done; thus where thou hearest that God repenteth, look for an actual
change. God doth it differently from thee, although He calleth it by the
name of repentance; for thou dost it, because thou hadst erred; while He
doth it, because He avengeth, or freeth. He changed Saul's kingdom, when He
repented, as it is said: and in the very passage where the Scripture saith,
"It repented Him;" it is said a little after, "for He is not a man that He
should repent."(1) When therefore He changeth His works through His
immutable counsel, He is said to repent on account of this very change, not
of His counsel, but of His work. But He promised this so as not to change
it. Just as this passage also saith: "The Lord sware, and will not repent,
Thou art a Priest for ever after the order of Melchizedec;"(2) so also
since this was promised so that it should not be changed, because it must
needs happen and be permanent; he saith, "The Lord hath made a faithful
oath unto David, and He shall not repent; Of the fruit of thy body shall I
set upon thy seat." He might have said, "of the fruit of thy loins,"
wherefore did He choose to say, "Of the fruit of thy body"? Had He said
that also, it would have been true; but He chose to say with a further
meaning, Ex fructu ventris, because Christ was born of a woman without the
man.
12. What then? "The Lord hath made a faithful oath unto David, and He
shall not shrink from it; Of the fruit of thy body shall I set upon thy
seat. If thy children will keep My covenant and My testimonies that I shall
learn them, their children also shall sit upon thy seat for evermore" (ver.
12). If thy children keep My covenant, their children also shall sit for
evermore. The parents establish a desert on behalf of their children. What
if his children should keep the covenant, and their children should not
keep it? Why is the happiness of the children promised in relation to their
parents' deservings? For what saith He, "If thy children will keep My
covenant, their children also shall sit for evermore"--He saith not, if thy
children keep My covenant, they shall sit upon thy seat; and if their
children keep My covenant, they also shall sit upon thy seat: but he saith,
"If thy children keep My covenant, their children also shall sit upon thy
seat for evermore"--except because He here wished their fruit to be
understood by their children? "If thy children," He saith, "will keep My
covenant, and if thy children shall keep My testimonies that I shall learn
them; their children also shall sit upon thy seat:" that is, this will be
their fruit, that they sit upon thy seat. For in this life, brethren, do
all of us who labour in Christ, all of us who tremble at His words, who in
any way endeavour to execute His will, and groan while we pray His help
that we may fulfil what He commandeth; do we already sit in those seats of
bliss which are promised us? No: but holding His commandments, we hope this
will come to pass. This hope is spoken of under the figure of sons; because
sons are the hope of man living in this life, sons are his fruit. For this
reason also men, when excusing their avarice, allege that they are
reserving for their children what they hoard up; and, unwilling to give to
the destitute, excuse themselves under the name of piety, because their
children are their hope. For all men who live according to this world,
declare it to be their hope, to be fathers of children they may leave
behind them. Thus then He describes hope generally under the name of
children, and saith, "If thy children will keep My covenant and My
testimonies that I shall learn them, their children also shall sit upon thy
seat for evermore:" that is, they shall have such fruits, that their hope
shall not deceive them, that they may come there where they hope to come.
At present therefore they are as fathers, men of hope for the future; but
when they have attained what they hope, they are children; because they
have brought forth and produced in their works that which they gain. And
this is preserved unto them for the future,(3) because futurity(4) itself
commonly signifieth children.
13. Or if thou understand actual men to be meant by children, the
words, "If thy children will keep My covenant and My testimonies that I
shall teach them," may mean, "If thy children will keep My covenant and
testimonies that I shall teach them, and their children also;" that is, if
they too keep My covenant; so that here thou must make a slight pause, and
then infer that "they shall sit upon thy seat for evermore;" that is, both
thy children and their children, but all if they keep My covenant. What
then, if they keep it not? Hath the promise of God failed? No: but it is
said and promised for this reason, that God foresaw: what, save that they
would believe? But that no man should as it were threaten God's promises,
and prefer to place in his own power the fulfilment of what God promised:
for this reason he saith, "He made an oath:" whereby he showeth that it
will without doubt take place. How then hath He said here, "If they will
keep My covenant"? Glory not in the promises, and leave out thy failing to
keep the covenant. Then wilt thou be the son of David, if thou shalt keep
the covenant; but if thou dost not keep it, thou wilt not be David's son.
God promised to the sons of David. Say not, I am David's son if thou
degenerate. If the Jews, who were born of this very stock, say not this
(nay, they say it, but they are under a delusion. For the Lord saith
openly, "If ye were Abraham's children, ye would do the works of
Abraham."(1) He thereby denied them to be children, because they did not
the works), how do we call ourselves David's children, who are not of his
race according to the flesh? It follows then that we are not children, save
by imitating his faith, save by worshipping God, as he worshipped. If
therefore what thou hopest not through descent, thou wilt not endeavour to
obtain by works; how shall the sitting upon David's seat be fulfilled in
thee? And if it shall not be fulfilled in thee, thinkest thou that it shall
not be fulfilled at all? And how hath He found it in the woodland tracts?
and how did His feet stand? Whatsoever then thou mayest be, that house will
stand.
14. "For the Lord hath chosen Sion to be an habitation for Himself"
(ver. 13). Sion is the Church Herself; She is also that Jerusalem unto
whose peace we are running, who is in pilgrimage not in the Angels, but in
us, who in her better part waiteth for the part that will return; whence
letters have come unto us, which are every day read. This city is that very
Sion, whom the Lord hath chosen.
15. "This shall be My rest for ever"(ver. 14). These are the words of
God. "My rest:" I rest there. How greatly doth God love us, brethren,
since, because we rest, He saith that He also resteth! For He is not
sometimes Himself disturbed, nor doth He rest as we do; but He saith that
He resteth there, because we shall have rest in Him. "Here will I dwell:
for I have a delight therein."
16. "I will bless her widow with blessings, and will satisfy her poor
with bread" (ver. 15). Every soul that is aware that it is bereft of all
help, save of God alone, is widowed. For how doth the Apostle describe a
widow? "She that is a widow indeed and desolate, trusteth in God."(2) He
was speaking of those whom we all call Widows in the Church. He saith, "She
that liveth in pleasure, is dead while she liveth;" and he numbereth her
not among the widows. But in describing true widows, what saith he? "She
that is a widow indeed and desolate, trusteth in God, and continueth in
supplications and prayers night and day." Here he addeth, "but she that
liveth in pleasure, is dead while she liveth." What then makes a widow?
That she hath no aid from any other source, save from God alone. They that
have husbands, take pride in the protection of their husbands: widows seem
desolate, and their aid is a stronger one. The whole Church therefore is
one widow, whether in men or in women, in married men or married women, in
young men or in old, or in virgins: the whole Church is one widow, desolate
in this world, if she feel this, if she is aware of her widowhood: for then
is help at hand for her. Do ye not recognise this widow in the Gospel, my
brethren, when the Lord declared "that men ought always to pray and not to
faint"? "There was in a city a judge," He said, "which feared not God,
neither regarded man. And there was a widow in that city; and she came unto
him day by day, saying, Avenge me of mine adversary." The widow, by daily
importunity, prevailed with him: for the judge said within himself, "Though
I fear not God; neither regard man, yet because this woman troubleth me, I
will avenge her."(3) If the wicked judge heard the widow, that he might not
be molested; heareth not God His Church, whom He exhorteth to pray?
17. Also, "I will satisfy her poor with bread;" what meaneth this,
brethren? Let us be poor, and we shall then be satisfied. Many who trust in
the world, and are proud, are Christians; they worship Christ, but are not
satisfied; for they have been satisfied, and abound in their pride. Of such
it is said, "Our soul is filled with the scornful reproof of the wealthy,
and with the despitefulness of the proud:"(4) these have abundance, and
therefore eat, but are not satisfied. And what is said of them in the
Psalm? "All such as be fat upon the earth have eaten and worshipped."(5)
They worship Christ, they venerate Christ, they pray unto Christ; but they
are not satisfied with His wisdom and righteousness. Wherefore? Because
they are not poor. For the poor, that is the humble in heart, the more they
hunger, the more they eat; and the more empty they are of the world, the
more hungry they are. He who is full refuseth whatsoever thou wilt give
him, because he is full. Give me one who hungereth; give me one of whom it
is said, "Blessed are they that hunger and thirst after righteousness, for
they shall be filled:"(6) and these will be the poor of whom he hath just
said, "And will satisfy her poor with bread." For in the very Psalm where
it is said, "All such as be fat upon the earth have eaten and worshipped;"
this is said of the poor also, and exactly in the same manner as in this
Psalm, "The poor shall eat, and be satisfied: they that seek after the Lord
shall praise Him."(1) Where it is said, "All such as be fat upon earth have
eaten and worshipped: "it is said, "the poor shall eat, and be satisfied."
Why, when the rich are said to have worshipped, are they not said to be
satisfied; yet when the poor are mentioned, they are said to be satisfied?
And whence are they satisfied? What is the nature, brethren, of this
satisfying? God Himself is their bread. The bread came down upon the earth,
that He might become milk unto us; and said to His own," I am the Living
Bread which came down from heaven."(2) Hence these words in the Psalm, "The
poor shall eat, and be satisfied." From what source shall they be
satisfied? Hear what followeth: "And they that seek after the Lord shall
praise Him."
18. Be ye therefore poor, be ye among the members of that widow, let
your help be solely in God alone. Money is nought; not thence will ye have
aid. Many have been cast headlong down for money's sake, many have perished
on account of money; many for the sake of their riches have been marked out
by plunderers; they would have been safe, had they not had what made men
hunt for them. Many have presumed in their more powerful friends: they in
whom they presumed have fallen, and have involved in their ruin those who
trusted in them. Look back upon the instances to be seen in the human race.
Is it anything singular that I am telling you? We speak these things not
only from these Scriptures; read them in the whole world. Take heed that ye
presume not in money, in a friend, in the honour and the boasting of the
world. Take away all these things: but if thou hast them, thank God if thou
despisest them. But if thou art puffed up by them; think not when thou wilt
be the prey of men; already art thou the Devil's prey. But if thou ham not
trusted in these things, thou wilt be among the members of that widow, who
is the Church, of whom it is said, "I will bless her widow with blessings;"
thou wilt also be poor, and one of those of whom it is said, "And will-
satisfy her poor with bread."
19. Sometimes, however, and we must not pass over this without mention,
thou findest a poor man proud, and a rich man humble: we daily endure such
persons. Thou hearest a poor man groaning beneath a rich man, and when the
more powerful rich man presseth upon him, then thou seest him humble:
sometimes not even then, but even then proud; whence thou seest what he
would have been, had he any property. God's poor one is therefore poor in
spirit, not in his purse. Sometimes a man goeth forth having a full house,
rich lands, many estates, much gold and silver; he knoweth that he must not
trust in these, he humbleth himself before God, he doth good with them;
thus his heart is raised unto God, so that he is aware that not only do
riches themselves profit him nothing, but that they even impede his feet,
save He rule them, and aid them: and he is counted among the poor who are
satisfied with bread. Thou findest another a proud beggar, or not proud
only because he hath nothing, nevertheless seeking whereby he may be puffed
up. God doth not heed the means a man hath, but the wish he hath, and
judgeth him according to his wish for temporal blessings, not according to
the means which it is not his lot to have. Whence the Apostle saith of the
rich, "Charge them that are rich in this world, that they be not
highminded, nor trust in uncertain riches, but in the living God, who
giveth us richly all things to enjoy." What therefore should they do with
their riches? He goeth on to say: "That they be rich in good works, ready
to distribute, willing to communicate." And see that they are poor in this
world: "Laying up in store for themselves," he addeth, "a good foundation
against the time to come, that they may lay hold on eternal life."(3) When
they have laid hold of eternal life, then will they be rich; but since they
have it not as yet, they should know that they are poor. Thus it is that
God counteth among His poor all the humble in heart, who are established in
that twofold charity,(4) whatever they may have in this world--among His
poor, whom He satisfieth with bread.
20. "I will clothe her priests with salvation, and her saints shall
rejoice and sing" (ver. 16). We are now at the end of the Psalm; attend for
a short space, Beloved. "I will clothe her priests with salvation, and her
saints shall rejoice and sing." Who is our salvation, save our Christ? What
meaneth, therefore, "I will clothe her priests with salvation"? "As many of
you as have been baptized into Christ, have put on Christ."(5) "And her
saints shall rejoice and sing." Whence shall they rejoice and sing? Because
they have been clothed with salvation: not in themselves. For they have
become light, but in the Lord; for they were darkness before.(6) Therefore
he hath added, "There will I raise up the horn of David" (ver. 17): this
will be David's height, that trust be put in Christ. For horn signifieth
height: and what sort of height? Not carnal. Therefore, while all the bones
are wrapped up in flesh, the horn goeth beyond the flesh. Spiritual
altitude is a horn. But what is spiritual loftiness, save to trust in
Christ? not to say, It is my work, I baptize;(1) but, "He it is who
baptizeth."(2) There is the horn of David: and that ye may know that there
is the horn of David, heed what followeth: "I have ordained a lantern for
mine Anointed." What is a lantern? Ye already know the Lord's words
concerning John: "He was a burning and a shining light."(3) And what saith
John? "He it is who baptizeth." Herein therefore shall the saints rejoice,
herein the priests shall rejoice: because all that is good in themselves,
is not of themselves, but of Him who hath the power of baptizing.
Fearlessly therefore doth every one who hath received baptism come unto His
temple; because it is not man's, but His who made the horn of David to
flourish.
21. "Upon Him shall My sanctification flourish" (ver. 18). Upon whom?
Upon Mine Anointed. For when He saith, "Mine anointed," it is the voice of
the Father, who saith, "I will bless her widow with blessings, and will
satisfy her poor with bread. I will clothe her priests with salvation, and
her saints shall rejoice and sing." He who saith, "There will I raise up
the horn of David," is God. He Himself saith," I have ordained a lantern
for Mine Anointed," because Christ is both ours and the Father's: He is our
Christ, when He saveth us and ruleth us, as He is also our Lord: He is the
Son of the Father, but both our Christ and the Father's. For if He were not
the Father's Christ, it would not be said above, "For Thy servant David's
sake, turn not Thou away the presence of Thine Anointed." "Upon Him shall
My sanctification flourish." It flourisheth upon Christ. Let none of men
assume this to himself, that he himself sanctifieth: otherwise it will not
be true, "Upon Him shall My sanctification flourish." The glory of
sanctification shall flourish. The sanctification of Christ therefore in
Christ Himself, is the power of the sanctification of God in Christ. In
that he saith, "shall flourish," he refers to His glory: for when trees
flourish, then are they beautiful. Sanctification therefore is in Baptism:
thence it flourisheth, and is brightened. Why hath the world yielded to
this beauty? Because it flourisheth in Christ; for, put it in man's power,
and how doth it then flourish? since "all flesh in grass, and all the
goodliness thereof as the flower of the grass."
PSALM CXXXIII.(4)
1. This is a short Psalm, but one well known and quoted. "Behold, how
good and how pleasant is it, that brethren should dwell together in unity"
(ver. 1). So sweet is that sound, that even they who know not the Psalter,
sing that verse. ...
2. For these same words of the Psalter, this sweet sound, that honeyed
melody, as well of the mind as of the hymn, did even beget the Monasteries.
By this sound were stirred up the brethren who longed to dwell together.
This verse was their trumpet. It sounded through the whole earth, and they
who had been divided, were gathered together. The summons of God, the
summons of the Holy Spirit, the summons of the Prophets, were not heard in
Judah, yet were heard through the whole world. They were deaf to that
sound, amid whom it was sung; they were found with their ears open, of whom
it was said, "They shall see him, who were not told of him; they shall
understand who heard not."(5) Yet, most beloved, if we reflect, the very
blessing hath sprung from that wall(6) of circumcision. For have all the
Jews perished? and whence were the Apostles, the sons of the Prophets, the
sons of the exiles?(7) He speaks as to them who know. Whence those five
hundred, who saw the Lord after His resurrection, whom the Apostle Paul
commemorates?(8) Whence those hundred and twenty,(9) who were together in
one place after the resurrection of the Lord, and His ascension into
heaven, on whom when gathered into one place the Holy Spirit descended on
the day of Pentecost, sent down from heaven, sent, even as He was
promised?(10) All were from thence, and they first dwelt together in unity;
who sold all they had, and laid the price of their goods at the Apostles'
feet, as is read in the Acts of the Apostles.(11) And distribution was made
to each one as he had need,(12) and none called anything his own, but they
had all things common. And what is "together in unity"? They had, he says,
one mind and one heart God-wards.(13) So they were the first who heard,
Behold how good and how pleasant is it, that brethren dwell together. They
were the first to hear, but heard it not alone. ...
3. From the words of this Psalm was taken the name of Monks, that no
one may reproach you who are Catholics by reason of the name. When you with
justice reproach heretics by reason of the Circelliones,(14) that they may
be saved by shame, they reproach you on the score of the Monks. ...
4. Moreover, beloved, there are they who are false Monks, and we know
men of this kind; but the pious brotherhood is not annulled, because of
them who profess to be what they are not. There are false Monks, as there
are false men among the Clergy, and among the faithful.(1) ...
5. Since the Psalm says, "Behold, how good and how pleasant is it, that
brethren should dwell together in one," why then should we not call Monks
so? for Monos(2) is one. Not one in any manner, for a man in a crowd is
one, but though he can be called one along with others, he cannot be Monos,
that is, alone, for Monos means "one alone." They then who thus live
together as to make one man, so that they really possess what is written,
"one mind and one heart,"(3) many bodies, but not many minds; many bodies,
but not many hearts; can rightly be called Monos, that is, one alone.(4)
..
6. Let the Psalm tell us what they are like. "As the ointment on the
head, which descended to the beard, to Aaron's beard, which descended to
the fringe of his garment" (ver. 2). What was Aaron? A priest. Who is a
priest, except that one Priest, who entered into the Holy of Holies? Who is
that priest, save Him, who was at once Victim and Priest? save Him who when
he found nothing clean in the world to offer, offered Himself? The ointment
is on his head, because Christ is one whole with the Church, but the
ointment comes from the head. Our Head is Christ crucified and buried; He
rose again, and ascended into heaven; and the Holy Spirit came from the
head. Whither? To the beard. The beard signifies the courageous; the beard
distinguishes the grown men, the earnest, the active, the vigorous. So that
when we describe such, we say, he is a bearded man. Thus that ointment
descended first upon the Apostles, descended upon those who bore the first
assaults of the world, and therefore the Holy Spirit descended on them. For
they who first began to dwell together in unity, suffered persecution. but
because the ointment descended to the beard, they suffered, but were not
conquered. ...
7. "As the dew of Hermon, which fell upon the hills of Sion" (ver. 3).
He would have it understood, my brethren, that it is of God's grace that
brethren dwell together in unity. ...
8. But ye should know what Hermon is. It is a mountain far distant from
Jerusalem, that is, from Sion. And so it is strange that he says thus: As
the dew of Hermon, which fell upon the mountains of Sion, since mount
Hermon is far distant from Jerusalem, for it is said to be over Jordan. Let
us then seek out some interpretation of Hermon. The word is Hebrew, and we
learn its meaning from them who know that language. Hermon is said to mean,
a light set on a high place. For from Christ comes the dew. No light is set
on a high place, save Christ. How is He set on high? First on the cross,
afterwards in heaven. Set on high on the cross when He was humbled;
humbled, but His humiliation could not but be high. The ministry of man
grew less and less, as was signified in John; the ministry of God in our
Lord Jesus Christ increased, as was shown at their birth. The former was
born, as the tradition of the Church shows, on the 24th of June, when the
days begin to shorten. The Lord was born on the 25th of December, when the
days begin to lengthen. Here John himself confessing, "He must increase,
but I must decrease."(5) And the passion of each shows this. The Lord was
exalted on the cross; John was diminished by beheading. Thus the light set
on high is Christ, whence is the dew of Hermon. ... But if he have the dew
of Hermon, which fell on the hill of Sion, he is quiet, peaceable, humble,
submissive, pouring forth prayer in place of murmuring. For murmurers are
admirably described in a certain passage of the Scriptures, "The heart of a
fool is as the wheel of a cart."(6) What is the meaning of "the heart of a
fool is as the wheel of a cart"? It carries hay, and creaks. The wheel of a
cart cannot cease from creaking. Thus there are many brethren, who do not
dwell together, save in the body. But who are they who dwell together? They
of whom it is said, "And they had one mind and one heart towards God."(3)
9. "Because there the Lord commanded blessing." Where did He command
it? Among the brethren who dwell together. There He enjoined blessing,
there they who dwell with one heart bless God. For thou blessest not God in
division of heart. ... Art thou straitened on earth? Depart, have thy
habitation in heaven. How shall I, a man clothed in flesh, enslaved to the
flesh, thou wilt say, have my habitation in heaven. First go in heart,
whither thou wouldest follow in the body. Do not hear, "Lift up your
hearts," with a deaf ear. Keep thy heart lifted up, and no one will
straiten thee in heaven.
PSALM CXXXIV.(1)
1. "Behold, now, bless ye the Lord, all ye servants of the Lord" (ver.
1), "who stand in the house of the Lord, in the courts of the house of our
God" (ver. 2). Why has he added, "in the courts"? Courts mean the wider
spaces of a house. He who stands in the courts is not straitened, is not
confined, in some fashion is enlarged. Remain in this enlargement, and thou
canst love thy enemy, because thou lovest not things in which an enemy
could straiten thee. How canst thou be understood to stand in the courts?
Stand in charity, and thou standest in the courts.Breadth lies in charity,
straitness in hatred.
2. "Lift up your hands by night in the sanctuary, and bless the Lord"
(ver. 2). It is easy to bless by day. What is "by day"? In prosperity. For
night is a sad thing, day a cheerful. When it is well with thee, thou dost
bless the Lord. Thy son was sick, and he is made whole, thou dost bless the
Lord. Thy son was sick, perchance thou hast sought an astrologer, a
soothsayer, perchance a curse against the Lord has come, not from thy
tongue, but from thy deeds, from thy deeds and thy life. Boast not, because
thou blessest with thy tongue, if thou cursest with thy life. Wherefore
bless ye the Lord. When? By night. When did Job bless? When it was a sad
night. All was taken away which he possessed; the children for whom his
goods were stored were taken away. How sad was his night! Let us however
see whether he blesseth not in the night. "The Lord gave, the Lord hath
taken away; it is as the Lord willed; blessed be the name of the Lord."(2)
And black was the night. ...
3. "The Lord out of Zion bless thee, who made heaven and earth" (ver.
3). He exhorts many to bless, and Himself blesseth one, because He maketh
one out of many, since "it is good and pleasant for brethren to dwell
together in one."(3) It is a plural number, brethren, and yet singular, to
dwell together in one. Let none of you say, It cometh not to me. Knowest
thou of whom he speaks, "the Lord bless thee out of Zion." He blessed one.
Be one,(4) and the blessing cometh to thee.
PSALM CXXXV.(5)
1. Very pleasant ought it be to us, and we should rejoice because it is
pleasant, to which this Psalm exhorteth us. For it says, "Praise the name
of the Lord" (ver. 1). And it forthwith appends the reason, why it is just
to praise the name of the Lord. "Praise the Lord, ye servants." What more
just? what more worthy? what more thankful? ... For if He teaches His own
servants who have deserved well of Him, the preachers of His Word, the
rulers of His Church, the worshippers of His name, the obeyers of His
command, that in their own conscience they should possess the sweetness of
their life, lest they be corrupted by the praise or disheartened by the
reproach of men; how much the more is He above all, the unchangeable One,
who teacheth these things, neither the greater if thou praisest, or the
less if thou reproachest. ... For ye will do nothing out of place, by
praising your Lord, as servants. And if ye were to be for ever only
servants, ye ought to praise the Lord; how much more ought ye servants to
praise the Lord, that ye may hereafter gain the privilege of sons?
2. ... Therefore, "Ye who stand in the house of the Lord, in the courts
of the house of our God, praise the Lord" (ver. 2). Be thankful; ye were
without, and ye stand within. Since then ye stand, is it a small thing for
you to think where He should be praised, who raised you when you were cast
down, and caused you to stand in His house, to know Him, and to praise Him?
Is it a small boon, that we stand in the house of the Lord? ... If one
thinks of this, and is not unthankful, he will utterly despise himself in
comparison with the love of his Lord, who hath done so great things for
him. And since he hath nothing wherewith to repay God for so great
benefits, what remains for him but to give Him thanks, not to repay Him? It
belongs to the very act of thanksgiving, to "receive the cup of the Lord,
and to call upon His name."(6) For what can the servant repay the Lord for
all that He hath given him?(7)
3. What reason shall I give why you should praise Him? "Because the
Lord is good" (ver. 3). Briefly in one word is here explained the praise of
the Lord our God. "The Lord is good;" good, not in the same manner as the
things which He here made are good. For God made all things very good;(8)
not only good, but also very good. He made the sky and earth, and all
things which are in them good, and He made them very good. If He made all
these things good, of what sort is He who made them? ...
4. How far can we speak of His goodness? Who can conceive in his heart,
or apprehend how good the Lord is? Let us however return to ourselves, and
in us recognise Him, and praise the Maker in His works, because we are not
fit to contemplate Him Himself. And in hope that we may be able to
contemplate Him, when our heart hath been purified by faith, that hereafter
it may rejoice in the Truth; now as He cannot be seen by us, let us look at
His works, that we may not live without praising Him. So I(1) have said,
"Praise the Lord, for He is good; sing praises unto His Name, for He is
sweet. ... He is Mediator, and thereupon is sweet. What is sweeter than
angels' food? How can God not be sweet, since man ate angels' food? For men
and angels live not on different meat. That is truth, that is wisdom, that
is the goodness of God, but thou canst not enjoy it in like wise with the
angels. ... That man might eat angels' food, the Creator of the angels was
made man.(2) If ye taste, sing praises; if ye have tasted how sweet the
Lord is, sing praises; if that which ye have tasted has a good savour,
praise it; who is so unthankful to cook or purveyor, as not to return
thanks by praising what he tastes, if he be pleased by any food. If we are
not silent on such occasions, shall we be silent concerning Him, who has
given us all things? ...
5. "For the Lord hath chosen Jacob to Himself, Israel for His own
possession" (ver. 4). ... Let not Jacob therefore extol himself, let him
not boast himself, or ascribe it to his own merits. He was known before,
predestinated before, elected before, not elected for his own merits, but
found out, and gifted with life by the grace of God. So with all the
Gentiles; for how did the wild-olive deserve, that it should be grafted in,
from the bitterness of its berries, the barrenness of its wildness? It was
the wood of the wilderness, not of the Lord's field, and yet He of His
mercy grafted the wild-olive into the (true) olive. But up to this time the
wild-olive was not grafted in.
6. ... "Because," says he," I know that the Lord is great, and our God
is above all gods" (ver. 5). If we should say to him, we ask thee, explain
to us His greatness; would he not perchance answer us, He whom I see is not
so very great, if He be able to be expounded by me. Let him then return to
His works, and tell us. Let him hold in his conscience the greatness of
God, which he has seen, which he has committed to our faith, whither he
could not lead our eyes, and enumerate some of the things which the Lord
hath done here; that unto us, who cannot see His greatness as he can, He
may become sweet through the works of His which we can comprehend. ...
7. "All whatsoever the Lord willed, He made in the heaven, and in the
earth, in the sea, and in all its deep places" (ver. 6). Who can comprehend
these things? Who can enumerate the works of the Lord in the heaven and
earth, in the sea, and in all deep places? Yet if we cannot comprehend them
all, we should believe and hold them without question, because whatever
creature is in heaven, whatever is in earth, whatever is in the sea and in
all deep places, has been made by the Lord. ...
8. "Raising the clouds from the ends of the earth" (ver. 7). We see
these works of God in His creation. For the clouds come from the ends of
the earth to the midst thereof, and rain; thou scannest not whence they
arise. Hence the prophet signifies this, from "the ends of the earth,"
whether it be from the bottom, or from the circumference of the ends of the
earth, whencesoever He wills He raises the clouds. only from the earth. "He
hath made lightnings into rain." For lightnings without rain would frighten
thee, and bestow nothing on thee. "He maketh lightnings unto rain." It
lightens, and thou tremblest; it rains, thou rejoicest. "He hath made
lightnings unto rain." He who terrified thee, Himself causest that thou
shouldest rejoice. "Who bringeth the winds out of His treasures," their
causes are hidden, thou knowest not whence they come. When the wind blows,
thou feelest it; why it blows, or from what treasure of His wisdom it is
brought forth, thou knowest not;(3) yet thou owest to God the worship of
faith, for it would not blow unless He had bidden who made it, unless He
had brought it forth who created it.
9. We see therefore these things in that work of His; we praise, we
marvel at, we bless God; let us see what He has done among men for His
people. "Who smote the first-born of Egypt" (ver. 8). But withal those
divine doings are told which thou mightest love, those are not told which
thou mightest fear. Attend, and see that also when He is angry, He doeth
what He willeth. "From man even unto beast. He sent signs and wonders into
the midst of thee, O Egypt!" (ver. 9). Ye know, ye have read what the hand
of the Lord did by Moses in Egypt, to crush and cast down the proud
Egyptians, "on Pharaoh and on all his servants." Little did He in Egypt:
what did He after His people was led out thence? "Who smote many nations
(ver. 10), who possessed that land, which God willed to give His people.
"And slew mighty kings, Sehon king of the Amorites, and Og the king of
Bashan, and all the kingdoms of Canaan" (ver. 11). All these things which
the Psalm records simply, do we read likewise in others of the Lord's
books, and there the hand of the Lord is great. When thou seest what has
been done to the wicked, take heed lest it be done to thee. ... But when
the good man sees what the wicked has suffered, let him cleanse himself
from all iniquity, lest he fall into a like punishment, a like
chastisement. Then ye have thoroughly understood these things. What did God
then? He drove out the wicked, "And he gave their land for an inheritance,
even an inheritance to Israel His servant" (ver. 12).
10. Then follows the loud cry of His praise. "Thy Name, O Lord, is for
ever and ever" (ver. 13), after all these things which Thou hast done. For
what do I see that Thou hast done? I behold Thy creation which Thou hast
made in heaven, I behold this lower part, where we dwell, and here I see
Thy gifts of clouds, and winds, and rain. I regard Thy people; Thou leddest
them from the house of bondage, and didst signs and wonders upon their
enemies. Thou punishedst those who caused them trouble, Thou dravest the
wicked from their land, Thou killedst their kings, Thou gavest their land
to Thy people: I have seen all these things, and filled with joy have
said," Lord, Thy Name is for ever and ever." ...
11. All these things then did God overthrow, in the body at that time,
when our fathers were led out of the land of Egypt, in the spirit now. Nor
does His Hand cease until the end. Therefore deem not that these mighty
deeds of God were then finished and have ceased. "Thy Name, O Lord," he
says, "is for ever."(1) That is, Thy loving-kindness ceaseth not, Thy hand
ceaseth not for ever from doing these things, which then Thou didst afore
declare in a figure. "But they are written for our admonition, on whom the
end of the ages is come."(2) One generation and another generation; the
generation by which we are made the faithful, and are born again by
baptism; the generation by which we shall rise again from the dead, and
shall live with the Angels for ever. Thy Memorial, O Lord, is above this
generation, and above that; for neither doth He now forget to call us, nor
then will He forget to crown us.
12. "The Lord hath judged His people, and will be called upon among His
servants" (ver. 14). Already hath He judged the people. Save the final
judgment, the people of the Jews is judged. What is "judged"? The just are
taken away, the unjust are left. But if I lie, or am thought to lie,
because I have said, it is already judged, hear the Lord saying, "I have
come for judgment into this world, that they who see not may see, and they
who see may be made blind."(3) The proud are made blind, the lowly are
enlightened. Therefore, "He hath judged His people." Isaiah spake the
judgment. "And now, thou house of Jacob, come ye, let us walk in the light
of the Lord."(4) This is a small matter; but what follows? "For He hath put
away His people, the house of Israel." The house of Jacob is the house of
Israel; for he who is Jacob, the same is Israel. ... Therefore God had
judged His people, by separating the evil and the good; that is to say, "He
shall be called upon among His servants." By whom? By the Gentiles. For how
vast are the nations who have come in by faith. How many farms and desert
places now come in to us? They come thence no one can tell how numerously;
they would believe. We say to them, What will ye? They answer, To know the
glory of God. Believe, my brethren, that we wonder and rejoice at such a
claim of these rustic people. They come I know not whither, roused up by I
know not whom. How shall I say, I know not by whom? I know indeed by whom,
because He says, "No one cometh to Me, save whom the Father draweth."(5)
They come suddenly from the woods, the desert, the most distant and lofty
mountains, to the Church; and many of them, nay, near all hold this
language, so that we see of a truth that God teacheth them within.(6) The
prophecy of Scripture is fulfilled, when it says, "And they shall all be
taught of God."(7) We say to them, What do ye long for? And they answer, To
see the glory of God.(8) "For all have sinned, and come short of the glory
of God."(9) They believe, they are sanctified, they will to have clergy
ordained for them. Is it not fulfilled, "and He will be called upon among
His servants"?
13. Lastly, after all that arrangement and dispensation, the Spirit of
God turns itself to reproaching and ridiculing those idols, which are now
ridiculed by their very worshippers. "The idols of the Gentiles are silver
and gold" (ver. 15). As God made all these things, who made whatever He
would in heaven and earth, what can anything that man maketh be, but an
object of ridicule, not adoration? Was He perchance about to speak of "the
idols of the Gentiles," that we might despise them all? was He about to
speak of the idols of the heathen, stones and wood, plaster and pottery? I
say not these, they are mean materials. I speak of that which they
specially love, that which they specially honour. "The idols of the
Gentiles are silver and gold, the work of men's hands." Surely it is gold,
surely it is silver: because silver glitters, and gold glitters, have they
therefore eyes, or do they see? ... But as these things are senseless, why
make ye men of silver and gold to be gods? See ye not that the gods which
ye make see not? "They have a mouth, and will not speak; they have eyes,
and will not see" (ver. 16); "they have ears, and will not hear; neither is
there any breath in their mouth" (ver. 17); "they have nostrils, and will
not smell; they have hands, and will not work; they have feet, and will not
walk." All these things could the carpenter, the silversmith, the goldsmith
make, both eyes, and ears, and nostrils, and mouth, and hands, and feet,
but he could give neither sight to the eyes, nor hearing to the ears, nor
speech to the mouth, nor smell to the nostrils, nor motion to the hands, or
going to the feet.
14. And man, thou laughest doubtless at what thou hast made, if thou
knowest by whom thou art made. But of them who know not, what is said? "All
they who make them, and all they who trust in them, are like them" (ver.
18). And ye believe, brethren, that there is a likeness to these idols
expressed not in their flesh, but in their inner man. For "they have ears,
and hear not." God calls to them indeed, "He who hath ears to hear, let him
hear."(1) They have eyes, and see not, for they have the eyes of the body,
and not the eyes of faith. Lastly, this prophecy is fulfilled among all the
nations. ... Is it not fulfilled? Is it not seen, as it is written? And
they who remain have eyes, and see not; have nostrils, and smell not. They
perceive not that savour. "We are a good savour of Christ,"(2) as the
apostle says everywhere. What profiteth it, that they have nostrils, and
smell not that so sweet savour of Christ? Truly it is done in them, and
truly it is said of them, "All they who make them," etc.
15. But daily do men believe through the miracles of Christ our Lord;
daily the eyes of the blind, the ears of the deaf are opened, the nostrils
of the senseless are breathed into, the tongues of the dumb are loosed, the
hands of the palsied are strengthened, the feet of the lame are guided;
sons of Abraham are raised up of these stones? to all of whom be it said,
"Bless the Lord, ye house of Israel" (ver. 19). All are sons of Abraham;
and if sons of Abraham are raised up from these stones, it is plain that
they are rather the house of Israel who belong to the house of Israel, the
seed of Abraham, not by the flesh, but by faith. But even granting that it
is said of that house, and the people of Israel is meant, from thence did
the Apostles and thousands of the circumcised believe? "Bless the Lord, ye
house of Aaron. Bless the Lord, ye house of Levi" (ver. 20). Bless the
Lord, ye nations, this is, the "house of Israel" generally; bless Him, ye
leaders, this is, the "house of Aaron;" bless Him, ye servants, this is,
the "house of Levi." What of the other nations? "Ye that fear the Lord,
bless the Lord."
16. Let us also with one voice say what follows: "Blessed be the Lord
out of Zion, who dwelleth in Jerusalem" (ver. 21). Out of Zion is Jerusalem
too. Zion is "watching," Jerusalem the "vision of peace." In what Jerusalem
will He dwell now? In that which has fallen? Nay, but in that which is our
mother, which is in the heavens, of which it is said, "The desolate hath
more children than she which hath a husband."(4) For now the Lord is from
Zion, because we watch when He will come; now as long as we live in hope,
we are in Zion. When our way is ended, we shall dwell in that city which
will never fall, because the Lord dwelleth in her, and keepeth her, which
is the vision of peace, the eternal Jerusalem; for the praise of which, my
brethren, language sufficeth not; where we shall find no enemy, either
within the Church or without the Church, neither in our flesh, nor in our
thoughts. For "death shall be swallowed up in victory,"(5) and we shall be
free to see God in eternal peace, being made citizens of Jerusalem, the
city of God.
PSALM CXXXVI.(6)
1. "Give thanks unto the Lord, for He is good, for His mercy endureth
for ever" (ver. 1). This Psalm contains the praise of God, and all its
verses finish in the same way. Wherefore although many things are related
here in praise of God, yet His mercy is most commended;(7) for without this
plain commendation, he, whom the Holy Spirit used to utter this Psalm,
would have no verse be ended. Although after the judgment, by which at the
end of the world the quick and the dead must be judged, the just being sent
into life eternal, the unjust into everlasting fire,(8) there will not
afterwards be those, whom God will have mercy on, yet rightly may His
future mercy be understood to be for ever, which He bestows on His saints
and faithful ones, not because they will be miserable for ever, and
therefore will need His mercy for ever, but because that very blessedness,
which He mercifully bestows on the miserable, that they cease to be
miserable, and begin to be happy, will have no end, and therefore "His
mercy is for ever." For that we shall be just from being unjust, whole from
being unsound, alive from being dead, immortal from being mortal, happy
from being wretched, is of His mercy. But this that we shall be, will be
for ever, and therefore "His mercy is for ever." Wherefore, "give thanks to
the Lord;" that is, praise the Lord by giving thanks, "for He is good:" nor
is it any temporal good you will gain from this confession, for, "His mercy
endureth for ever;" that is, the benefit which He bestows mercifully upon
you, is for ever.(1)
2. Then follows, "Give thanks to the God of gods, for His mercy
endureth for ever" (ver. 2). "Give thanks to the Lord of lords, for His
mercy endureth for ever" (ver. 3). We may well enquire, Who are these gods
and lords, of whom He who is the true God is God and Lord? And we find
written in another Psalm, that even men are called gods.(2) The Lord even
takes note of this testimony in the Gospel, saying, "Is it not written in
your Law, I have said, Ye are gods?"(3) ... It is not therefore because
they are all good, but because "the word of God came tO them," that they
were called gods. For were it because they are all good, He would not thus
distinguish between them. He saith, "He judgeth between the gods." Then
follows, "How long do ye judge iniquity!"(4) and the rest, which He says
certainly not to all, but to some, because He saith it in distinguishing,
and yet He distinguisheth between the gods.
3. But it is asked, If men are called gods to whom the word of the Lord
came, are the Angels to be called gods, when the greatest reward which is
promised to just and holy men is the being equal to Angels? In the
Scriptures I know not whether it can, at least easily, be found, that the
Angels are openly called gods; but when it had been said of the Lord God,
"He is terrible, above all gods," he adds, as by way of exposition Thy he
says this, "for the gods of the heathen are devils,"(5) that we might
understand what had been expressed in the Hebrew, "the gods of the Gentiles
are idols," meaning rather the devils which dwell in the idols.(6) For as
regards images, which in Greek are called idols, a name we now use in
Latin, they have eyes and see not, and all the other things which are said
of them, because they are utterly without sense; wherefore they cannot be
frightened, for nothing which has no sense can be frightened. How then can
it be said of the Lord, "He is terrible above all gods, because the gods of
the Gentiles are idols," if the devils which may be terrified are not
understood to be in these images. Whence also the Apostle says, "We know
that an idol is nothing."(7) This refers to its earthy senseless material.
But that no one may think, that there is no living and sentient nature,
which delights in the Gentile sacrifices, he adds, "But what the Gentiles
sacrifice, they sacrifice to devils, and not to God: I would not have you
partaken with devils."(8) If therefore we never find in the divine words
that the holy Angels are called gods, I think the best reason is, that men
may not be induced by the name to pay that ministry and service of religion
(which in Greek is called leitourgi'a or latri'a) to the holy Angels, which
neither would they have paid by man at all, save to that God, who is the
God of themselves and men.(9) Hence they are much more correctly called
Angels, which in Latin is Nuntii, that by the name of their function, not
their substance, we may plainly understand that they would have us worship
the God, whom they announce. The whole then of that question the Apostle
has briefly expounded, when he says, "For though there be who are called
gods, whether in heaven or in earth, as there are gods many and lords many;
yet we have one God the Father, from whom are all, and we in Him; and one
Lord Jesus Christ, by whom are all things, and we by Him."(10)
4. Let us therefore "give thanks to the God of gods, and the Lord of
lords, for His mercy," etc. "Who alone did wonderful things" (ver. 4). As
at the last part of every verse, it is written, "For His mercy endureth for
ever," so we must understand at the beginning of each, though it be not
written, "Give thanks." Which indeed in the Greek is very plain. It would
be so in Latin, if our translators had been able to make use of that
expression. Which indeed they could have done in this verse, if they had
said, "To Him who doeth(11) wonderful things." For where we have," who did
wonderful things," the Greek has tw(i)^ poih'santi, where we must
necessarily understand, "give thanks." And I would they had added the
pronoun, and said to Him, "who did," or to Him "who doeth," or to Him "who
made sure;" because then one might easily understand, "let us give thanks."
For now it is so obscurely rendered, that he who either knows not or cares
not to examine a Greek manuscript may think, "who made the heavens, who
made sure the earth, who made the luminaries, for His mercy endureth for
ever,"(12) has been so said, because He did these things for this reason,
"because His mercy endureth for ever:" whereas they, whom He has freed from
misery, belong to His Mercy: but not that we should believe that He makes
sky, earth, and luminaries, of His Mercy; since they are marks of His
Goodness, who created all things very good.(1) For He created all things,
that they might have their being;(2) but it is the work of His Mercy, to
cleanse us from our sins, and deliver us from everlasting misery. And so
the Psalm thus addresses us, "Give thanks unto the God of gods, give thanks
unto the Lord of lords." Give thanks to Him, "who alone doeth great
wonders;" give thanks to Him, "who by His wisdom made the heavens;" give
thanks to Him, "who stretched out the earth above the waters;" give thanks
to Him, "who alone made great lights." But why we are to praise, he setteth
down at the end of all the verses, "for His mercy endureth for ever."
5. But what meaneth, "who alone doeth great wonders"? Is it because
many wonderful things He hath done by means of angels and men? Some
wonderful things there are which God doeth alone, and these he enumerates,
saying, "who by His wisdom made the heavens" (ver. 5), "who stretched out
the earth above the waters" (ver. 6), "who alone made great lights" (ver.
7). For this reason did he add "alone" in this verse also, because the
other wonders which he is about to tell of, God did by means of man. For
having said," who alone made great lights," he goes on to explain what
these are, "the sun to rule the day" (ver. 8), "the moon and stars to
govern the night" (ver. 9); then he begins to tell the wonders which He did
by means of angels and men: "who smote Egypt with their first-born" (ver.
10), and the rest. The whole creation then God manifestly made, not by
means of any creature, but "alone;" and of this creation he hath mentioned
certain more eminent parts, that they might make us think on the whole; the
heavens we can understand,(3) and the earth we see. And as there are
visible heavens too, by mentioning the lights in them, he has bid us look
on the whole body of the heavens as made by Him.
6. However, whether by what he saith, "who made the heavens in
understanding," or, as others have rendered it, "in intelligence," he meant
to signify, the heavens we can understand, or that He in His understanding
or intelligence, that is, in His wisdom made the heavens (as it is
elsewhere written, "in wisdom hast Thou made them all"(4)), implying
thereby the only-begotten Word, may be a question. But if it be so, that we
are to understand that "God by His wisdom made the heavens," why saith He
this only of the heavens, whereas God made all things by the same wisdom?
It is that it needed only to be expressed there, so that in the rest it
might be understood without being written. How then could it be "alone," if
"in understanding" or "in intelligence" means "by His wisdom," that is, by
the only-begotten Word? Is it that, inasmuch as the Trinity is not three
Gods, but one God, he states that God made these things alone, because He
made not creation by means of any creature?
7. But what is, "who laid out the earth above the waters"? For it is a
difficult question, because the earth seemeth to be the heavier, so that it
should be believed not so much to be borne on the waters, as to bear the
waters. And that we may not seem contentiously to maintain our Scriptures
against those who think that they have discovered these matters on sure
principles, we have a second interpretation to give, that the earth which
is inhabited by men, and contains the living creatures of the earth, is
"laid out above the waters" because it stands out above the waters which
surround it. For when we speak of a city on the sea being built "above the
waters," it is not meant that the sea is under it in the same way as the
waters are under the chambers of caverns, or under ships sailing over them;
but it is said to be "above" the sea, because it stands up above the sea
below it.
8. But if these words further signify something else which more closely
concerns us, God "by His wisdom made the heavens," that is, His saints,
spiritual men, to whom He has given not only to believe, but also to
understand things divine; those who cannot yet attain to this, and only
hold their faith firmly, as being beneath the heavens, are figured by the
name of earth. And because they abide with unshaken belief upon the baptism
they have received, therefore it is said, "He laid out the earth above the
waters." Further, since it is written of our Lord Jesus Christ, that "in
Him are hid all the treasures of wisdom and knowledge,"(5) and that these
two, wisdom and knowledge, differ somewhat from one another is testified by
other utterances of Scripture, especially in the words of holy Job,(6)
where both are in a manner defined; not unsuitably then do we understand
wisdom to consist in the knowledge and love of That which ever is and
abideth unchangeable, which is God. For where he saith, "piety(7) is
wisdom," in Greek is theose'beia, and to express the whole of this in
Latin, we may call it worship of God.(8) But to depart from evil, which he
calls knowledge, what else is it but to walk cautiously and heedfully "in
the midst of a crooked and perverse generation,"(9) in the night, as it
were, of this world, that each one by keeping himself from iniquity may
avoid being confounded with the darkness, distinguished by the light of his
proper gift. ...
9. "Who brought out Israel from the midst of them" (ver. 11). He
brought out also His saints and faithful ones from the midst of the wicked.
"With a mighty Hand and stretched-out Arm" (ver. 12). What more powerful,
what more out-stretched, than that of which is said "To whom is the Arm of
the Lord revealed?"(1) "Who divided the Red Sea in two parts" (ver. 13). He
divided also in such wise, that the same baptism should be to some unto
life, to others unto death. "And brought out Israel through the midst of
it" (ver. 14). So too He brings out His renewed people through the layer of
regeneration. "And overthrew Pharaoh and his power in the Red Sea" (ver.
15). He quickly destroyeth both the sin of His people and the guilt
thereof by baptism. "Who led His people through the wilderness" (ver. 16).
Us too He leadeth through the drought and barrenness of this world, that we
perish not therein. "Who smote great kings" (ver. 17), "and slew famous
kings" (ver. 18). From us too He smites and slays the deadly powers of the
devil. "Sehon king of the Amorites" (ver. 19), an "useless shoot," or
"fiery temptation," for so is Sehon interpreted: the king of "them who
cause bitterness," for such is the meaning of Amorites. "And Og, the king
of Basan" (ver. 20). The "heaper-together," such is the meaning of Og, and,
king of "confusion," which Basan signifies. For what else doth the devil
heap together but confusion? "And gave away their land for an heritage"
(ver. 21), "even an heritage unto Israel His servant" (ver. 22). For He
giveth them, whom once the devil owned, for an heritage to the seed of
Abraham, that is, Christ. "Who remembered us in our low estate" (ver. 23),
"and redeemed us from our enemies" (ver. 24) by the Blood of His only-
begotten Son. "Who giveth food to all flesh" (ver. 25), that is, to the
whole race of mankind, not Israelites only, but Gentiles too; and of this
Food is said, "My Flesh is meat indeed." "Give thanks unto the God of
Heaven" (ver. 26). "Give thanks unto the Lord of lords" (ver. 27). For what
he here says, "the God of Heaven," I suppose that he meant to express in
other words what He had before said, "the God of gods." For what there he
subjoined, he has here also repeated. "Give thanks unto the Lord of lords."
"But to us there is but one God," etc., "and one Lord Jesus Christ, by whom
are all things, and we by Him;"(2) to whom we confess that "His mercy
endureth for ever."
PSALM CXXXVII.(3)
1. ...But to-day we have sung, "By the waters of Babylon we sat down
and wept, when we remembered Sion" (ver. 1). ...
2. Observe "the waters of Babylon." "The waters of Babylon" are all
things which here are loved, and pass away. One man, for example, loveth to
practise husbandry, to grow rich thereby, to employ his mind therein,
thence to gain pleasure: let him observe the issue, and see that what he
hath loved is not a foundation of Jerusalem, but a stream of Babylon.
Another saith, It is a grand thing to be a soldier: all husbandmen fear
those who are soldiers. ...
3. But then other citizens of the holy Jerusalem, understanding their
captivity, mark how the natural wishes and the various lusts of men hurry
and drag them hither and thither, and drive them into the sea; they see
this, and they throw not themselves into the waters of Babylon, but "sit
down and weep," either for those who are being carried away by them, or
themselves whose deserts have placed them in Babylon, but sitting, that is,
humbling themselves. O holy Sion, where all stands firm and nothing flows!
Who hath thrown us headlong into this? Why have we left thy Founder and thy
society? Behold, placed where all things are flowing and gliding away,
scarce one, if he can grasp the tree, shall be snatched from the stream and
escape. Humbling ourselves then in our captivity, let us "sit by the waters
of Babylon," let us not dare to plunge ourselves in those streams, nor to
be proud and lifted up in the evil and sadness of our captivity, but let us
sit, and so weep. Let us sit "by" the waters, not beneath the waters, of
Babylon; such be our humility, that it overwhelm us not. Sit "by" the
waters, not "in" the waters, not "under" the waters; but yet sit, in humble
fashion, talk not as thou wouldest in Jerusalem. ...
4. For many weep with the weeping of Babylon, because they rejoice also
with the joy of Babylon. When men rejoice at gains and weep at losses, both
are of Babylon. Thou oughtest to weep, but in the remembrance of Sion. If
thou weepest in the remembrance of Sion, thou oughtest to weep even when it
is well with thee in Babylon. ...
5. "On the willows in the midst thereof we hung up our instruments of
music" (ver. 2). The citizens of Jerusalem have their "instruments of
music," God's Scriptures, God's commands, God's promises, meditation on the
life to come; but while they are dwelling "in Babylon," they "hang up their
instruments." Willows are unfruitful trees, and here so placed, that no
good whatever can be understood of them: elsewhere perhaps there may. Here
understand barren trees, growing by the waters of Babylon. These trees are
watered by the waters of Babylon, and bring forth no fruit; just as there
are men greedy, covetous, barren in good works, citizens of Babylon in such
wise, that they are even trees of that region; they are fed there by these
pleasures of transitory things, as though watered by "the waters of
Babylon." Thou seekest fruit of them, and nowhere findest it. ... Therefore
by deferring to apply the Scriptures to them, "we hang up our instruments
of music upon the willows." For we hold them not worthy to carry our
instruments. We do not therefore insert our instruments into them and bind
them to them, but defer to use them, and so hang them up. For the willows
are the unfruitful trees of Babylon, fed by temporal pleasures, as by the
"waters of Babylon."
6. "For there they that led us captive demanded of us words of songs,
and they that led us away, an hymn" (ver. 3). They demanded of us words of
songs and an hymn, who led us captive. ... We are tempted by the delights
of earthly things, and we struggle daily with the suggestions of unlawful
pleasures; scarce do we breathe freely even in prayer: we understand that
we are captives. But who led us captive? what men? what race? what king? If
we are redeemed, we once were captives. Who hath redeemed us? Christ. From
whom hath He redeemed us? From the devil. The devil then and his angels led
us captive: and they would not lead us, unless we consented. ...
7. "Those" then" who have led us captive," the devil and his angels,
when have they spoken unto us: "Sing us one of the songs of Sion"? What
answer we? Babylon beareth thee, Babylon containeth thee, Babylon
nourisheth thee, Babylon speaks by thy mouth, thou knowest not to take in
save what glitters for the present, thou knowest not how to meditate on
things of eternity, thou takest not in what thou askest. "How shall we sing
the Lord's song in a strange land?" (ver. 4). Truly, brethren, so it is.
Begin to wish to preach the truth in such measure as ye know it, and see
how needful it is for you to endure such mockers, persecutors of the truth,
full of falsehood. Reply to them, when they ask of you what they cannot
take in, and say in full confidence of your holy song, "How shall we sing
the Lord's song in a strange land!"
8. But take heed how thou dwellest among them, O people of God, O body
of Christ, O high-born band of wanderers (for thy home is not here, but
elsewhere), lest when thou lovest them, strivest for their friendship, and
fearest to displease such men, Babylon begin to delight thee and thou
forget Jerusalem. In fear then of this, see what the Psalmist subjoins, see
what follows. "If I forget thee, O Jerusalem" (ver. 5), amid the speeches
of those who hold me captive, amid the speeches of treacherous men, amid
the speeches of men who ask with ill intent, asking, yet unwilling to
learn. ... What then? "If I forget thee, O Jerusalem, let my right hand
forget me."
9. "Let my tongue cleave to my jaws, if I remember not thee" (ver. 6).
That is, let me be dumb, he saith, if I remember not thee. For what word,
what sound doth he utter, who uttereth not songs of Sion? That is our
tongue, the song of Jerusalem. The song of the love of this world is a
strange tongue, a barbarous tongue, which we have learnt in our captivity.
Dumb then will he be to God, who forgetteth Jerusalem. And it is not enough
to remember: for her enemies too remember her, desiring to overthrow her.
"What is that city?" say they; "who are the Christians? what sort of men
are the Christians? would they were not Christians." Now the captive band
hath conquered its capturers; still they murmur, and rage, and desire to
slay the holy city that dwells as a stranger among them. Not enough then is
it to remember: take heed how thou rememberest. For some things we remember
in hate, some in love. And so, when he had said, "If I forget thee, O
Jerusalem," etc., he added at once, "if I prefer not Jerusalem in the
height of my joy." For there is the height of joy where we enjoy God, where
we are safe of united brotherhood, and the union of citizenship. There no
tempter shall assail us, no one be able so much as to urge us on to any
allurement: there nought will delight us but good: there all want will die,
there perfect bliss will dawn on us.
10. Then he turneth to God in prayer against the enemies of that city.
"Remember, O Lord, the children of Edom" (ver. 7). Edom is the same who is
also called Esau: for ye heard just now the words of the Apostle read,
"Jacob have I loved, but Esau have I hated."(1) ... Esau then signifieth
all the carnal, Jacob all the spiritual. ... All carnal persons are enemies
to spiritual persons, for all such, desiring present things, persecute
those whom they see to long for things eternal. Against these the Psalmist,
looking back to Jerusalem, and beseeching God that he may be delivered from
captivity, saith--what? "Remember, O Lord, the children of Edom." Deliver
us from carnal men, from those who imitate Esau, who are elder brethren,
yet enemies. They were first-born, but the last-born have won the pre-
eminence, for the lust of the flesh hath cast down the former, the contempt
of lust hath lifted up the latter. The other live, and envy, and persecute.
"In the day of Jerusalem." The day of Jerusalem, wherein it was tried,
wherein it was held captive, or the day of Jerusalem's happiness, wherein
it is freed, wherein it reaches its goal, wherein it is made partaker of
eternity? "Remember," saith he, "O Lord," forget not those "who said, Rase
it, rase it, even to the foundation thereof." Remember then, it means, that
day wherein they willed to overthrow Jerusalem. For how great persecutions
hath the Church suffered! How did the children of Edom, that is, carnal
men, servants of the devil and his angels, who worshipped stocks and
stones, and followed the lusts of the flesh, how did they say, "Extirpate
the Christians, destroy the Christians, let not one remain, overthrow them
even to the foundation!" Have not these things been said? And when they
were said, the persecutors were rejected, the martyrs crowned. ...
11. Then he turneth himself to her, "O daughter of Babylon, unhappy;"
unhappy in thy very exulting, thy presumption, thine enmity; "unhappy
daughter of Babylon!" (ver. 8). The city is called both Babylon, and
daughter of Babylon: just as they speak of "Jerusalem" and "the daughter of
Jerusalem," "Sion" and "the daughter of Sion," "the Church" and "the
daughter of the Church." As it succeedeth the other, it is called
"daughter;" as it is preferred before the other, it is called "mother."
There was a former Babylon; did the people remain in it? Because it
succeedeth to Babylon, it is called daughter of Babylon. O daughter of
Babylon, "unhappy" thou! ...
12. "Happy shall he be that repayeth thee, as thou hast served us."
What repayment meaneth he? Herewith the Psalm closeth, "Happy, that taketh
and dasheth thy little ones against the rock" (ver. 9). Her he calleth
unhappy, but him happy who payeth her as she hath served us. Do we ask,
what reward? This is the repayment. For what hath that Babylon done to us?
We have already sung in another Psalm, "The words of the wicked have
prevailed against us."(1) For when we were born, the confusion of this
world found us, and choked us while yet infants with the empty notions of
divers errors. The infant that is born destined to be a citizen of
Jerusalem, and in God's predestination already a citizen, but meanwhile a
prisoner for a time, when learneth he to love ought, save what his parents
have whispered into his ears? They teach him and train him in avarice,
robbery, daily lying, the worship of divers idols and devils, the unlawful
remedies of enchantments and amulets. What shall one yet an infant do, a
tender soul, observing what its elders do, save follow that which it seeth
them doing. Babylon then has persecuted us when little, but God hath given
us when grown up knowledge of ourselves, that we should not follow the
errors of our parents. ...How shall they repay her? As she hath served us.
Let her little ones be choked in turn: yea let her little ones in turn be
dashed, and die. What are the little ones of Babylon? Evil desires at their
birth. For there are, who have to fight with inveterate lusts. When lust is
born, before evil habit giveth it strength against thee, when lust is
little, by no means let it gain the strength of evil habit; when it is
little, dash it. But thou fearest, lest though dashed it die not; "Dash it
against the Rock; and that Rock is Christ."(2)
13. Brethren, let not your instruments of music rest in your work: sing
one to another songs of Sion. Readily have ye heard; the more readily do
what ye have heard, if ye wish not to be willows of Babylon fed by its
streams, and bringing no fruit. But sigh for the everlasting Jerusalem:
whither your hope goeth before, let your life follow; there we shall be
with Christ. Christ now is our Head; now He ruleth us from above; in that
city He will fold us to Himself; we shall be equal to the Angels of God. We
should not dare to imagine this of ourselves, did not the Truth promise it.
This then desire, brethren, this day and night think on. Howsoever the
world shine happily on you, presume not, parley not willingly with your
lusts. Is it a grown-up enemy? let it be slain upon the Rock. Is it a
little enemy? let it be dashed against the Rock. Slay the grown-up ones on
the Rock, and dash the little ones against the Rock. Let the Rock conquer.
Be built upon the Rock, if ye desire not to be swept away either by the
stream, or the winds, or the rain. If ye wish to be armed against
temptations in this world, let longing for the everlasting Jerusalem grow
and be strengthened in your hearts. Your captivity will pass away, your
happiness will come; the last enemy shall be destroyed, and we shall
triumph with our King, without death.
PSALM CXXXVIII.(3)
1. The title of this Psalm is brief and simple, and need not detain us;
since we know whose resemblance David wore, and since in him we recognise
ourselves also, for we too are members of that Body. The whole title is,
"To David himself." Let us see then, what is to David himself. The title of
the Psalm is wont to tell us what is treated of within it: but in this,
since the title informs us not of this, but tells us only to Whom it is
chanted, the first verse tells us what is treated of in the whole Psalm, "I
will confess to Thee." This confession then let us hear. But first I remind
you, that the term confession in Scripture, when we speak of confession to
God, is used in two senses, of sin, and of praise. But confession of sin
all know, confession of praise few attend to. So well known is confession
of sin, that, wherever in Scripture we hear the words, "I will confess to
Thee, O Lord," or, "we will confess to Thee," forthwith, through habitually
understanding in this way, our hands hurry to beating our breast: so
entirely are men wont not to understand confession to be of aught, save of
sin. But was then our Lord Jeans Christ Himself too a sinner, who saith in
the Gospel, "I confess to Thee, Father, Lord of heaven and earth "?(1) He
goeth on to say what He confesseth, that we might understand His confession
to be of praise, not of sin, "I confess to Thee, Father, Lord of heaven and
earth, because Thou hast hid these things from the wise and prudent, and
hast revealed them unto babes." He praised the Father, he praised God,
because He despiseth not the humble, but the proud. And such confession are
we now going to hear, of praise of God, of thanksgiving. "With my whole
heart." My whole heart I lay upon the altar of Thy praise, an whole burnt-
offering(2) of praise I offer to Thee. ... "I will confess to Thee, 0 Lord,
with my whole heart: for Thou hast heard the words of my mouth" (ver. 1).
What mouth, save my heart? For there have we the voice which God heareth,
which ear of man knoweth not at all. We have then a mouth within, there do
we ask, thence do we ask, and if we have prepared a lodging or an house for
God, there do we speak, there are we heard. "For He is not far from every
one of us, for in Him we live, and move, and have our being."(3) Nought
maketh thee far off from God, save sin only. Cast down the middle wall of
sin, and thou art with Him whom thou askest.
2. "And before the Angels will I sing unto Thee." Not before men will I
sing, but before the Angels. My song is my joy; but my joy in things below
is before men, my joy in things above before the Angels. For the wicked
knoweth not the joy of the just: "There is no joy. saith my God, to the
wicked."(4) The wicked rejoiceth in his tavern, the martyr in his chain. In
what did that holy Crispina rejoice, whose festival is kept to-day? She
rejoiced when she was being seized, when she was being carried before the
judge, when she was being put into prison, when she was being brought forth
bound, when she was being lifted up on the scaffold,(5) when she was being
heard, when she was being condemned: in all these things she rejoiced; and
the wretches thought her wretched, when she was rejoicing before the
Angels.
3. "I will worship toward Thy holy Temple" (ver. 2). What holy Temple?
That where we shall dwell, where we shall worship. For we hasten that we
may adore Our heart is pregnant and cometh to the birth, and seeketh where
it may bring forth. What is the place where God is to be worshipped? ...
"The Temple of God is holy," saith the Apostle, "which Temple ye are."(6)
But assuredly, as is manifest, God dwelleth in the Angels. Therefore when
our joy, being in spiritual things, not in earthly, taketh up a song to
God, to sing before the Angels, that very assembly of Angels is the Temple
of God, we worship toward God's Temple. There is a Church below, there is a
Church above also; the Church below, in all the faithful; the Church above,
in all the Angels. But the God of Angels came down to the Church below, and
Angels ministered to Him on earth? while He ministered to us; for, "I came
not," saith He, "to be ministered unto, but to minister."(8) ... The Lord
of Angels died for man. Therefore, "I will worship toward Thy holy Temple;"
I mean, not the temple made with hands, but that which Thou hast made for
Thyself.
4. "And I will confess to Thy Name in Thy mercy and Thy truth." ...
These also which Thou hast given to me, do I according to my power give to
Thee in return: mercy, in siding others; truth, in judging. By these God
aideth us, by these we win God's favour. Rightly, therefore, "All the ways
of the Lord are mercy and truth." No other ways are there whereby He can
come to us, no other whereby we can come to Him. "For Thou hast magnified
Thy holy Name over everything." What sort of thanksgiving is this,
brethren? He hath magnified His holy Name over Abraham. Of Abraham was born
Isaac; over that house God was magnified; then Jacob; God was magnified,
who said, "I am the God of Abraham, and the God of Isaac, and the God of
Jacob." Then came his twelve sons. The name of the Lord was magnified over
Israel. Then came the Virgin Mary. Then Christ our Lord, "dying for our
sins, rising again for our justification,"(9) filling the faithful with His
Holy Spirit, sending forth men to proclaim throughout the Gentiles, "Repent
ye," etc.(10) Behold, "He hath magnified His holy Name above all things."
5. "In what day soever I call upon Thee, do Thou quickly hear me" (ver.
3). Wherefore, "quickly "? Because Thou hast said, "While yet thou art
speaking I will say, Lo, here I am."(11) Wherefore, "quickly "? Because now
I seek not earthly happiness, I have learnt holy longings from the New
Testament. I seek not earth, nor earthly abundance, nor temporal health,
nor the overthrow of my enemies, nor riches, nor rank: nought of these do I
seek: therefore "quickly hear me." Since Thou hast taught me what to seek,
grant what I seek. ...
6. Let us see then what he seeketh, with what right he hath said,
"quickly hear me." For what seekest thou, that thou shouldest quickly be
heard? "Thou shalt multiply me." In many ways may multiplication be
understood. ... For men are multiplied in their soul with cares: a man
seemeth to be multiplied in soul, in whom vices even are multiplied. That
is the multiplication of want, not of fulness. What then dost thou desire,
thou who hast said, "quickly hear me," and hast withdrawn thyself entirely
from the body, from every earthly thing, from every earthly desire, so as
to say to God, "Thou shalt multiply me in my soul"? Explain yet further
what thou desirest. Thou shalt multiply me, saith he, in my soul "with
virtue." ...
7. "Let all the kings of the earth confess to Thee, O Lord" (ver. 4).
So shall it be, and so it is, and that daily; and it is shown that it was
not said in vain, save that it was future. But neither let them, when they
confess to Thee, when they praise Thee, desire earthly things of Thee. For
what shall the kings of the earth desire? Have they not already
sovereignty? Whatever more a man desire on earth, sovereignty is the
highest point of his desire. What more can he desire? It must needs be some
loftier eminence. But perhaps the loftier it is, the more dangerous. And
therefore the more exalted kings are in earthly eminence, the more ought
they to humble themselves before God. What do they do? "Because they have
heard all the words of Thy mouth." In a certain nation were hidden the Law
and the Prophets, "all the words of Thy mouth:" in the Jewish nation alone
were "all the words of Thy mouth," the nation which the Apostle praiseth,
saying, "What advantage hath the Jew? Much every way; chiefly because that
unto them were committed the oracles of God." These were the words of
God.(1) ... What meant Gideon's fleece? It is like the nation of the Jews
in the midst of the world, which had the grace of sacraments, not indeed
openly manifested, but hidden in a cloud, or in a veil, like the dew in the
fleece? The time came when the dew was to be manifested in the floor; it
was manifested, no longer hidden. Christ alone is the sweetness of dew: Him
alone thou recognisest not in Scripture, for whom Scripture was written.
But yet, "they have heard all the words of thy mouth."
8. "And let them sing in the paths of the Lord, that great is the glory
of the Lord" (ver. 5). Let all the kings of the earth sing in the paths of
the Lord. In what paths? Those that are spoken of above, "in Thy mercy and
Thy truth." Let not then the kings of the earth be proud, let them be
humble. Then let them sing in the ways of the Lord, if they be humble: let
them love, and they shall sing. We know travellers that sing; they sing,
and hasten to reach the end of their journey. There are evil songs, such as
belong to the old man; to the new man belongeth a new song. Let then the
kings of the earth too walk in Thy paths, let them walk and sing in Thy
paths, Sing what? that "great is the glory of the Lord," not of kings.
9. See how he willed that kings should sing on their way, humbly
bearing the Lord, not lifting themselves up against the Lord. For if they
lift themselves up, what follows? "For the Lord is high, and hath respect
unto the lowly" (ver. 6). Do kings then desire that He have respect unto
them? Let them be humble. What then? if they lift themselves up to pride,
can they escape His eyes? Lest perchance, because thou hast heard, "He hath
respect unto the lowly," thou choose to be proud, and say in thy soul, God
hath respect unto the lowly, He hath not respect unto me, I will do what I
will. O foolish one! wouldest thou say this, if thou knewest what thou
oughtest to love? Behold, even if God willeth not to see thee, dost thou
not fear this very thing, that He willeth not to see thee? ... The lofty
then, it seemeth, He hath not respect unto, for it is the lowly He
respecteth. "The lofty"--what? "He considereth from afar." What then
gaineth the proud? To be seen from afar, not to escape being seen. And
think not that thou must needs be safe on that account, for that He seeth
less clearly, who seeth thee from afar. For thou indeed seest not clearly,
what thou seest from afar; God, although He see thee from afar, seeth thee
perfectly, yet is He not with thee. This thou gainest, not that thou art
less perfectly seen, but that thou art not with Him by whom thou art seen.
But what doth the lowly gain? "The Lord is nigh unto them that are of a
contrite heart." Let the proud then lift himself up as much as he will,
certainly God dwelleth on high, God is in heaven: wishest thou that He come
nigh to thee? Humble thyself. For the higher will He be above thee, the
more thou liftest thyself up.
10. "If I walk in the midst of tribulation, Thou shalt revive me" (ver.
7). True it is: whatsoever tribulation thou art in, confess, call on Him;
He freeth thee, He reviveth thee. ... Love the other life, and thou shalt
see that this life is tribulation, whatever prosperity it shine with,
whatever delights it abound and overflow with; since not yet have we that
joy most safe and free from all temptation, which God reserveth for us in
the end, without doubt it is tribulation. Let us understand then what
tribulation he meaneth here too, brethren. Not as though he said, "If
perchance there shall any tribulation have befallen me, Thou shall free me
therefrom." But how saith he? "If I walk," etc.; that is, otherwise Thou
wilt not revive me, unless I walk in the midst of tribulation.
11. "Thou hast stretched forth Thine hand over the wrath of mine
enemies, and Thy right hand hath made me safe." Let mine enemies rage: what
can they do? They can take my money, strip, proscribe, banish me; afflict
me with grief and tortures; at last, if they be allowed, even kill me: can
they do aught more? But over that which mine enemies can do, Thou hast
stretched forth Thine hand. For mine enemies cannot separate me from Thee:
but Thou avengest me the more, the more Thou as yet delayest. ... Yet not
to make me despair; for it follows, "and Thy right hand hath made me safe."
12. "Thou, Lord, shalt recompense for me (ver. 8). I recompense not:
Thou shalt recompense. Let mine enemies rage their full: Thou shall
recompense what I cannot. ... "Dearly beloved, avenge not yourselves,"
saith the Apostle, "but rather give place unto wrath; for it is written,
Vengeance is Mine, I will repay, saith the Lord."(1) There is here another
sense not to be neglected, perhaps even to be preferred. "Lord" Christ,
"Thou shall repay for me." For I, if I repay, have seized; Thou hast paid
what Thou hast not seized. Lord, Thou shall "repay for me." Behold Him
repaying for us. They came to Him, who exacted tribute:(2) they used to
demand as tribute a didrachma, that is, two drachmas for one man; they came
to the Lord to pay tribute; or rather, not to Him, but to His disciples,
and they said to them, "Doth not your Master pay tribute?" They came and
told Him. He saith unto Peter, "lest we should offend them, go thou to the
sea, and cast an hook, and take up the fish that first cometh up: and when
thou hast opened his mouth, thou shall find a staler:(3) that take, and
give for Me and thee." The first that riseth from the sea, is the First-
begotten from the dead. In His mouth we find two didrachmas, that is, four
drachmas: in His mouth we find the four Gospels. By those four drachmas we
are free from the claims of this world, by the four Evangelists we remain
no longer debtors; for there the debt of all our sins is paid. He then hath
repaid for us, thanks to His mercy. He owed nothing: He repaid not for
Himself: He repaid for us. ...
13. "Lord, Thy mercy is for everlasting." ... Not for a time only do I
desire to be freed. "Thy mercy is for everlasting," wherewith Thou hast
freed the martyrs, and so hast quickly taken them from this life. "Despise
not Thou the works of Thine own hands." I say not, Lord, "despise not the
works of my hands:" of mine own works I boast not. "I sought," indeed, "the
Lord with my hands in the night season before Him, and have not been
deceived;" but yet I praise not the works of mine own hands; I fear lest,
when Thou shall look into them, Thou find more sins in them than deserts.
Behold in me Thy Work, not mine: for mine if Thou seest, Thou condemnest;
Thine, if Thou seest, Thou crow nest. For whatever good works there be of
mine, from Thee are they to me; and so they are more. Thine than mine.(4)
Therefore whether in regard that we are men, or in regard that we have been
changed and justified from our iniquity, Lord, "despise not Thou the works
of Thine own hands."
PSALM CXXXIX.(5)
1. ... Our Lord Jesus Christ speaketh in the Prophets, sometimes in His
own Name, sometimes in ours, because He maketh Himself one with us; as it
is said, "they twain shall be one flesh." Wherefore also the Lord saith in
the Gospel, speaking of marriage, "therefore they are no more twain, but
one flesh." One flesh, because of our mortality He took flesh; not one
divinity, for He is the Creator, we the creature. Whatsoever then our Lord
speaketh!in the person of the Flesh He took upon Him, belongeth both to
that Head which hath already ascended into heaven, and to those members
which still toil in their earthly wandering. Let us hear then our Lord
Jesus Christ speaking in prophecy. For the Psalms were sung long before the
Lord was born of Mary, yet not before He was Lord: for from everlasting He
was the Creator of all things, but in time He was born of His creature. Let
us believe that Godhead, and, so far as we can, understand Him to be equal
to the Father. But that Godhead equal to the Father. was made partaker of
our mortal nature, not of His own store, but of ours; that we too might be
made partakers of His Divine Nature, not of our store, but of His.
2. "Lord, Thou hast tried me, and known me" (ver. 1). Let the Lord
Jesus Christ Himself say this; let Him too say," Lord," to the Father. For
His Father is not His Lord, save because He hath deigned to be born
according to the flesh. He is Father of the God, Lord of the Man. Wouldest
thou know to whom He is Father? To the coequal Son. The Apostle saith,
"Who, being in the form of God, thought it not robbery to be equal with
God."(1) To this "Form" God is Father, the "Form" equal to Himself, the
only-begotten Son, begotten of His Substance. But forasmuch as for our
sakes, that we might be re-made, and made partakers of His Divine Nature,
being renewed unto life eternal, He was made partaker of our mortal nature,
what saith the Apostle of Him? He saith, "yet He emptied Himself, and took
upon Him the form of a servant, and was made in the likeness of men, and
was found in fashion as a man." He was in the Form of God, equal to the
Father; He took upon Him the form of a servant, so as therein to be less
than the Father. ...
3. "Thou hast known My down-sitting and Mine up-rising" (ver. 2). What
here is "down-sitting," what "up-rising "? He who sitteth, humbleth
himself. The Lord then "sat" in His Passion, "up-rose" in His Resurrection.
"Thou," he saith, hast known this; that is, Thou hast willed, Thou hast
approved; according to Thy will was it done. But if thou choosest to take
the words of the Head in the person of the Body: man sitteth when he
humbleth himself in penitence, he riseth up when his sins are forgiven, and
he is lifted up to the hope of everlasting life. Lift not up yourselves,
unless ye have first been humbled. For many wish to rise before they have
sat down, they wish to appear righteous, before they have confessed that
they are sinners. ...
4. "Thou hast understood my thoughts from afar; Thou hast tracked out
my path and may limit" (ver. 3); "and all my ways Thou hast seen
beforehand" (ver. 4). What is, "from afar "? While I am yet in my
pilgrimage, before I reach that, my true country, Thou hast known my
thoughts. ... The younger son went into a far country. After his toil and
suffering and tribulation and want, he thought on his father, and desired
to return, and said, "I will arise, and go to my father." "I will arise,"
said he, for before he had sat. Here then thou mayest recognise him saying,
"Thou hast known my down-sitting and up-rising." I sat, in want; I arose,
in longing for Thy Bread. "Thou hast understood my thoughts from afar." For
far indeed had I gone; but where is not He whom I had left? Wherefore the
Lord saith in the Gospel, that his father met him as he was coming. Truly;
for "he had understood his thoughts from afar." "My path," he saith; what,
but a bad path, the path he had walked to leave his father? ... What is,
"my path "? that by which I have gone. What is, "my limit "? that whereunto
I have reached. "Thou hast tracked out my path and my limit." That limit of
mine, far distant as it was, was not far from Thine eyes. Far had I gone,
and yet Thou wast there. "And all my ways Thou hast seen beforehand." He
said not, "hast seen," but, "hast seen beforehand." Before I went by them,
before I walked in them, Thou didst see them beforehand; and Thou didst
permit me in toil to go my own ways, that, if I desired not to toil, I
might return into Thy ways. "For there is no deceit in my tongue."(2) What
meant he by this? Lo, I confess to Thee, I have walked in my own way, I am
become far from Thee, I have departed from Thee, with whom it was well with
me, and to my good it was ill with me without Thee. ...
5. "Behold Thou, Lord, hast known all my last doings, and the ancient
ones" (ver. 5). Thou hast known my latest doings, when I fed swine; Thou
hast known my ancient doings, when I asked of Thee my portion of goods.
Ancient doings were the beginnings to me of latest ills: ancient sin, when
we fell; latest punishment, when we came into this toilsome and dangerous
mortality. And would that this may be "latest" to us; it will be, if now we
will to return. For there is another "latest" for certain wicked ones, to
whom it shall be said, "Go ye into everlasting fire."(3) ... "Thou hast
fashioned me, and hast laid Thine hand upon me." "Fashioned me," where? In
this mortality; now, to the toils whereunto we all are born. 'For none is
born, but God has fashioned him in his mother's womb; nor is there any
creature, whereof God is not the Fashioner. But "Thou hast fashioned me" in
this toil, "and laid Thine hand upon me," Thine avenging hand, putting down
the proud. For thus healthfully hath He cast down the proud, that He may
lift him up humble.
6. "Thy skill hath displayed itself wonderfully in me: it hath waxed
mighty: I shall not be able to attain unto it" (ver. 6). Listen now and
hear somewhat, which is obscure indeed, yet bringeth no small pleasure in
the understanding thereon. Moses, the holy servant of God, with whom God
spake by a cloud, for, speaking after human fashion, He must needs speak to
His servant through some work of His hands which He assumed, ... longed and
desired to see the true appearance of God, and said to God, who was
conversing with him, "If now I have found grace in Thy sight, show me
Thyself."(4) When this he desired vehemently, and would extort from God in
that sort of friendly familiarity, if we may so speak, wherewith God
deigned to treat him, that he might see His Glory and His Face, in such
wise as we can speak of God's Face, He said unto him, "Thou canst not see
My Face; for no one hath seen My Face, and lived;"(1) but I will place thee
in a clift of the rock, and will pass by, and will set My hand upon thee;
and when I have passed by, thou shalt see My back parts. And from these
words there ariseth another enigma, that is, an obscure figure of the
truth. "When I have passed by," saith God, "thou shalt see My back parts;"
as though He hath on one side His face, on another His back. Far be it from
us to have any such thoughts of that Majesty! For whoso hath such thoughts
of God, what advantageth it him that the temples are closed? He is building
an idol in his own heart. In these words then are mighty mysteries. ...
They who raged against the Lord, whom they saw, now seek counsel how they
may be saved; and it is said to them, "Repent, and be baptized every one of
you in the Name of Jesus Christ, and your sins shall be forgiven you."(2)
Behold, they saw the back parts of Him, whose face they could not see. For
His Hand was upon their eyes, not for ever, but while He passed by. After
He had passed He took away His Hand from their eyes. When the hand was
taken from their eyes, they say to the disciples, "What shall we do?" At
first they are fierce, afterwards loving; at first angry, afterwards
fearful; at first hard, then pleasant; at first blind, then enlightened.
..
7. Behold thou findest that the runaway in a far country cannot escape
His eyes, from whom he fleeth. And whither can he go now, whose "limit is
tracked out "? Behold, what saith he? "Whither shall I go from Thy Spirit?"
(ver. 7). Who can in the world flee from that Spirit, with whom the world
is filled?(3) "And whither shall I flee from Thy Face?" He seeketh a place
whither to flee from the wrath of God. What place will shelter God's
runaway? Men who shelter runaways, ask them from whom they have fled; and
when they find any one a slave of some master less powerful than
themselves, him they shelter as it were without any fear, saying in their
hearts, "he hath not a master by whom he can be tracked out." But when they
are told of a powerful master, they either shelter not, or they shelter
with great fear, because even a powerful man can be deceived. Where is God
not? Who can deceive God? Whom doth not God see? From whom doth not God
demand His runaway? Whither then shall that runaway go from the Face of
God? He turneth him hither and thither, as though seeking a spot to flee
to.
8. "If I go up," saith he, "to heaven, Thou art there: if I go down to
Hades, Thou art present" (ver. 8). At length, miserable runaway, thou hast
learnt, that by no means canst thou make thyself far from Him, from whom
thou hast wished to remove far away. Behold, He is everywhere; thou,
whither wilt thou go? He hath found counsel, and that inspired by Him, who
now deigneth to recall him. ... If by sinning I go down to the depths of
wickednesses, and spurn to confess, saying, "Who seeth me" (for "in Hades
who shall confess to Thee?"(4)) there also Thou art present, to punish.
Whither then shall I go that I may flee from Thy presence, that is, not
find Thee angry? This plan he found: So will I flee, saith he, from Thy
Face, so will I flee from Thy Spirit; from Thy avenging Spirit, Thy
avenging Face thus will I flee. How? "If I take again my wings right
forward, and abide in the utmost parts of the sea" (ver. 9). So can I flee
from Thy Face. If he will flee to the utmost part of the sea from the Face
of God, will not He from whom he fleeth be there? ... For what are "the
utmost parts of the sea," but the end of the world? Thither let us now flee
in hope and longing, with the wings of twofold love; let us have no rest,
save in "the utmost parts of the sea." For if elsewhere we wish for rest,
we shall be hurled headlong into the sea. Let us fly even to the ends of
the sea, let us bear ourselves aloft on the wings of twofold love;
meanwhile let us flee to God in hope, and in faithful hope let us meditate
on that "end of the sea."
9. Now listen who may bring us thither. The very same One whose face
in wrath we wish to flee from. For what followeth? "Even thither shall Thy
hand conduct me, and Thy right hand lead me" (ver. 10). This let us
meditate on, beloved brethren, let this be our hope, this our consolation.
Let us take again through love the wings we lost through lust. For lust was
the lime of our wings, it clashed us down from the freedom of our sky, that
is, the free breezes of the Spirit of God. Thence dashed down we lost our
wings, and were, so to speak, imprisoned in the power of the fowler;
thence" He" redeemed us with His Blood, whom we fled from to be caught. He
maketh us wings of His commandments; we raise them aloft now free from
lime. ... Needs then must we have wings, and needs must He conduct us, for
He is our Helper. We have free-will; but even with that free-will what can
we do, unless He help us who commandeth us?
10. And considering the length of the way, what said he to himself?
"And I said, Peradventure the darkness shall overwhelm me" (ver. 11). Lo,
now I have believed in Christ, now am I wafted aloft on the wings of
twofold love. ... Regarding the length of the way, i said to myself, "And
the night was light in my delight." The night was made to me light, because
in the night I despaired of being able to cross so great a sea, to surmount
so long a journey, to reach the utmost parts by persevering to the end
Thanks to Him who sought me when a runaway, who smote my back with strokes
of the scourge, who by calling me recalled me from destruction, who made my
night light. For it is night so long as we are passing through this life.
How was the night made light? Because Christ came down into the night. ...
11. "For darkness shall not be darkened by Thee" (ver. 12). Do not thou
then darken thy darkness; God darkeneth it not, but enlighteneth it yet
more; for to Him is said in another Psalm, "Thou, Lord, shalt light my
candle: my God shall enlighten my darkness."(1) But who are they who
"darken their darkness," which God darkeneth not? Evil men, perverse men;
when they sin, verily they are darkness; when they confess not their sins
which they have committed but go on to defend them, they "darken their
darkness." Wherefore now if thou hast sinned thou art in darkness, but by
confessing thy darkness thou shall obtain to have thy darkness lightened;
by defending thy darkness, thou shall "darken thy darkness." And where wilt
thou escape from double darkness, who wast in difficulty in single
darkness? ... Let us not "darken our darkness" by defending our sins, and
"the night shall be light in our delight."
12. "And night shall be lightened as the day." "Night, as the day."
"Day" to us is worldly prosperity, night adversity in this world: but, if
we learn that it is by the desert of our sins that we suffer adversities,
and our Father's scourges are sweet to us, that the Judge's sentence may
not be bitter to us, so shall we find the darkness of this night to be, as
it were, the light of this night. ... But when Christ our Lord has come,
and has dwelt in the soul by faith, and promised other light, and inspired
and given patience, and warned a man not to delight in prosperity or to be
crushed by adversity, the man, being faithful, begins to treat this world
with indifference; not to be lifted up when prosperity befalls him, nor
crushed when adversity, but in all things to praise God, not only when he
aboundeth, but also when he loseth; not only when he is in health, but also
when he is sick.(2) ... "As is His darkness, so is also His light." His
darkness overwhelms me not, because His light lifts me not up.
13. "For Thou, O Lord, hast possessed my reins" (ver. 13). The
Possessor is within; He occupieth not only the heart, but also the reins;
not only the thoughts, but also the delights: He then possesseth that
whence I should feel delight at any light in this world: He occupieth my
reins: I know not delight, save from the inward light of His Wisdom. What
then? Dost thou not delight that thy affairs are very prosperous, times
fortunate to thee? dost thou not delight in honour, in riches, in thy
family? "I do not," saith he. Wherefore? Because "Thou hast possessed my
reins, O Lord; Thou hast taken me up from my mother's womb." While I was in
my mother's womb, I did not regard with indifference the darkness of that
night and the light of that night. ... Now, having been taken up froth the
womb of that our mother, we look on them with indifference, and say, "As is
His darkness, so is also His light." Neither doth earthly prosperity make
us happy, nor earthly adversity wretched. We must maintain righteousness,
love faith, hope in God, love God, love our neighbours also. After these
toils we shall have unfailing light, day without setting. Fleeting is all
the light and darkness of this night.
14. "I will confess to Thee, O Lord, for terribly hast Thou been made
wonderful: wondrous are Thy works, and my soul knoweth it right well" (ver.
14). Aforetime "Thy knowledge was made wonderful from me, it had waxed
great, nor could I attain unto it." From me then "it had waxed great."
Whence doth "my soul" now "know right well," save because the "night is
light in my delight?" save because Thy grace hath come unto me, and
enlightened my darkness? save because Thou hast possessed my reins? save
because Thou hast taken me up from my mother's womb?
15. "My bone is not hid from Thee, which Thou hast made in secret"
(ver. 15). "His bone," he saith. What the people call ossum, is in Latin
called as. This is the word in the Greek.(3) For we might think the word as
is here the one which makes in the plural ora, not os (short), which makes
ossa. He saith then, I have a certain bone (ossum) in secret. For this word
let us prefer to use; better is it that scholars find fault with us, than
that the people understand us not. "There is then," saith he, "a certain
bone of mine, within, hidden; Thou hast made within a bone for me in
secret, yet is it not hidden from Thee. In secret hast Thou made it, but
hast Thou therefore hidden it from Thyself? This my bone made by Thee in
secret men see not, men know not: Thou knowest, who hast made. What" bone"
then meaneth he, brethren? Let us seek it, it is "in secret." But because
as Christians we are speaking in the Name of the Lord to Christians, now we
find what bone is of this kind. It is a sort of inward strength; for
strength and fortitude are understood to be in the bones. There is then a
sort of inward strength of the soul, wherein it is not broken. Whatever
tortures, whatever tribulations, whatever adversities rage around, that
which God hath made strong in secret in us, cannot be broken, yieldeth not.
For by God is made a certain strength of patience, of which is said in
another Psalm," But my soul shall be subjected to God, for of Him is my
patience."(1) ... Wherein dost thou glory? "In tribulations, knowing that
tribulation worketh patience."(2) See how that strength is fashioned within
in his heart: "because the love of God is shed abroad in our hearts by the
Holy Ghost which is given unto us." So is fashioned and made strong that
hidden bone, that it maketh us even to glory in tribulations. But to men we
seem wretched, because that' which we have within is hidden from them. "And
my substance is in the lower parts of the earth." Behold, in flesh is my
substance, yet have I a bone within, which Thou hast fashioned, such as to
cause me never to yield to any persecutions of this lower region, where
still my substance is. For what great matter is it, if an Angel be brave?
This is a great matter, if flesh is brave. And whence is flesh brave,
whence is an earthen vessel brave, save because in it is made a bone in
secret?
16. ... "Thine eyes did see Mine imperfect one, and in Thy book shall
all be written" (ver. 16), not only the perfect, but also the imperfect.
Let not the imperfect fear, only let them advance. Nor yet, because I have
said, "let them not fear," let them love their imperfection, and remain
there, where they are found. Let them advance, as far as in them lieth.
Daily let them add, daily let them approach; yet let them not fall back
from the Body of the Lord: that, compacted in one Body and among these
members, they may be counted worthy to have that said of them. "By day
shall they wander, and none among them." "The Day" was yet on earth, even
our Lord Jesus Christ. Whence He said, "Walk while ye have the day."(3) But
"by day shall" His imperfect ones "wander." They too thought that our Lord
Jesus Christ was only man, that He had not within Him the hidden Godhead,
that He was not secretly God, but that He was that only which was seen:
this they too thought. ... But what is, "In the day they shall wander"?
Shall they perish? Where then is, "In Thy book shall all be written "? When
then did they "wander in the day "? When they understood not the Lord set
upon earth. And what followeth? "But to me Thy friends are made very
honourable, O God" (ver. 17); those very ones, who "wandered in the day,
and none was in them," became Thy friends, and were made very honourable to
me. That bone was made in them in secret after the resurrection of the
Lord, and they suffered for His Name, at whose death they had been amazed.
"Mightily strengthened were their chieftainships." They became Apostles,
they became leaders of the Church, they became rams leading their flocks,
"mightily strengthened."
17. "I will number them, and they shall be multiplied above the sand"
(ver. 18). By means of them, who "wandered in the day," lo! there has been
born all this great multitude, which now is like the sand innumerable, save
by God. For He said, "they shall be multiplied above the sand," and yet He
had said, "I will number them." The very same who are numbered, "shall be
multiplied above the sand." For by Him is the sand numbered, by whom "the
very hairs of our head are numbered."(4) "I have risen, and yet am I with
Thee." Already have I suffered, saith He, already have I been buried; lo! I
have risen, and not yet do they understand that I am with them. "Yet am I
with Thee," that is, not yet with them, for not yet do they recognise Me.
For thus do we read in the Gospel, that after the resurrection of oar Lord
Jesus Christ, when He appeared to them, they did not at once know Him.
There is another meaning also: "I have risen, and yet am I with Thee," as
though He would signify this present time, wherein He is as yet hidden at
the right hand of the Father, before He is revealed in the brightness,
wherein He shall come to judge the quick and the dead.
18. And then He telleth what meanwhile, during this whole time when He
already has risen, and remaineth still with the Father, He suffereth by the
intermixture of sinners in His Body, the Church, and by the separation of
heretics. "If Thou, O God, shalt slay the sinners (since Thou shall say in
Thy thought, Depart from Me, ye men of blood), they shall receive in vanity
their cities" (ver. 19, 20). The words seem to be connected in this order;
"If Thou, O God, shall slay the sinners, they shall receive in vanity their
cities." Thus are sinners slain, because, "having their understandings
darkened, they are alienated from the life of God."(5) For on account of
elation they lose confession, and so they are slain, and in them is
fulfilled what Scripture saith, "Confession perisheth from the dead, as
from one that is not."(6) And so "they receive in vanity their cities,"
that is, their vain peoples, who follow their vanity; when, puffed up by
the name of righteousness, they(1) persuade men to burst the bond of unity,
and blindly and ignorantly follow them, as being more righteous. ... But
now the Body of Christ, the Church, saith, Why do the proud speak falsely
against me, as though I were stained by other men's sins, and so, by
separating themselves, "receive in vanity their cities "? "Have not I hated
those who hated Thee, Lord?" (ver. 21). Why do those who are worse
themselves require of me to separate myself in body as well as spirit from
the wicked, so as to root up the wheat, together with the tares, before the
time of harvest, that before the time of winnowing I lose my power of
enduring the chaff; that before all the different sorts of fishes are
brought to the end of the world, as to the shore, to be separated, I tear
the nets of peace and unity? Are the sacraments which I receive, those of
evil men? Do I; by consent, communicate in their life and deeds? ... But
where is, "Love your enemies "? Is it because He said "yours," not "God's"?
"Do good to them that hate you."(2) He saith not, "who hate God." So he
followeth the pattern, and saith, "Have not I hated those who hated Thee;
Lord?" He saith not, "Who have hated me." "And at Thine enemies did I waste
away." "Thine," he said, not "mine." But those who hate us and are enemies
unto us, only because we serve Him, what else do they but hate Him, and are
His enemies. Ought we then to love such enemies as these? Or do not they
suffer persecution for God's sake, to whom it is said, "Pray for them that
persecute you "? Observe then what followeth. "With a perfect hatred did I
hate them" (ver. 22). What is, "with a perfect hatred"? I hated in them
their iniquities, I loved Thy creation. This it is to hate with a perfect
hatred, that neither on account of the vices thou hate the men, nor on
account of the men love the vices. For see what he addeth, "They became
mine enemies." Not only as God's enemies, but as his own too doth he now
describe them. How then will he fulfil in them both his own saying, "Have
not I hated those that hated Thee, Lord," and the Lord's command," Love
your enemies"? How will he fulfil this, save with that" perfect hatred,"
that he hate in them that they are wicked, and love that they are men? For
in the time even of the Old Testament, when the carnal people was
restrained by visible punishments, how did Moses, the servant of God, who
by understanding belonged to the New Testament, how did he hate sinners
when he prayed for them, or how did he not hate them when he slew them,
save that he "hated them with a perfect hatred "? For with such perfection
did he hate the iniquity which he punished, as to love the manhood for
which he prayed.
19. Since then the Body of Christ is in the end to be severed in body
also from the unholy and wicked, but now meanwhile groaneth among them,
what doeth the "love of Christ among the daughters, as the lily among
thorns"?(3) What are her words? what her conscience? what is the
"appearance of the king's daughter within"?(4) Lo, hear what she saith.
"Prove me, O God, and know my heart" (ver. 23). Do Thou, O God, Thou prove
me, Thou know; not man, not an heretic, who neither knoweth how to prove,
nor can know my heart, whereas Thou provest, and knowest that I consent not
to the deeds of the wicked, while they think that I can be defiled by the
sins of others; so that, while I in my long wandering do what I mourn in
another Psalm, that is, while I "labour for peace among them that hate
peace,"(5) until I come to that Vision of peace, which is called Jerusalem,
"which is the mother of us all," the city "eternal in the heavens;" they,
contending, and falsely accusing and separating themselves, may "receive,"
not, evidently, in eternity, but "in vanity, their cities." Why this?
Observe what followeth.
20. "And see," saith he, "if there be any way of wickedness in me, and
lead me in the way everlasting" (ver. 24). "Search," he saith, "my paths,"
that is, my counsels and thoughts. What else saith he, but "lead me in
Christ"? For who is "the way everlasting," save He that is the life
everlasting? For everlasting is He who said, "I am the Way, and the Truth,
and the Life."(6) If then thou findest anything in my way which displeaseth
Thine eyes, since my way is mortal, do Thou "lead me in the way
everlasting," wherein is no iniquity; for even "if any man sin, we have an
Advocate with the Father, Jesus Christ the righteous; and He is the
propitiation for our sins;"(7) He is "the Way everlasting" without sin; He
is the Life everlasting without punishment.
21. These are great mysteries, brethren. How doth the Spirit of God
speak with us? how doth it make us delights in this night.? What is this,
we ask you, brethren, whence are they sweeter, the darker they are? He
mixeth us our potion after His love, in certain wondrous ways. He maketh
His own sayings wondrous, so that while we were speaking what ye already
knew, yet forasmuch as it was dug out of passages which seemed obscure, the
knowledge itself seemed to be made new. Did ye not know, brethren, that the
wicked are to be tolerated in the Church, and schisms not to be made? Did
ye not already know, that within those nets which hold both good and bad
fishes, we must abide even to the shore, nor must the nets be burst,
because on the shore the good shall be separated into vessels, and the bad
thrown away? Ye know this already; but these verses of this Psalm ye did
not understand; that which ye did not understand is explained; that which
ye knew has been renewed.
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 I/VIII, Schaff). The digital version is by The Electronic Bible
Society, P.O. Box 701356, Dallas, TX 75370, 214-407-WORD.
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