Homily on Psalm 44

these men were saying, while they knew nothing yet of hell, nor of the kingdom, nor had they been taught to philosophize on such things, and yet they bore all things easily. ^A *For our soul is humbled to the dust; our belly is attached to the earth.* For since he said: *Will you forget our poverty?* that is, our affliction, he subsequently mentions the affliction. What he says is this: We are undone, we are buried, we are in no better condition than the dead. And one might justly say that for those who have attached their soul to present things, it is humbled to the dust, and for the gluttons, their belly is attached to the earth. For indeed, he who is bound by desire, and who gapes after mud, and who enslaves the incorporeal power within him to ashes, might reasonably be said to suffer these things. For what else is the beauty of the body but dust and mud, or rather, something even more unsightly than these? If you disbelieve, examine the tombs of men, and you will see the mud and the dust. For when the person has stripped off the present life, then it appears as what it is; or rather, even before death. For when old age comes on, when disease strikes, then you will see what is manifest; for it is mud. But as a wise craftsman, even out of base material, he made incredible beauty arise, not that you might commit fornication, but that he might provide you a demonstration of his own wisdom. Do not, therefore, insult the craftsman, nor make his work—a subject of wisdom—into a topic of licentiousness and fornication. Admire the beauty only so far as to glorify the craftsman, and do not proceed further, stirring up passion. The work is good; therefore one ought to worship the one who made it, and not insult him. Tell me, if someone, having taken a golden statue and a royal image, defiled it with filth and other such things, would he not be given the ultimate punishment? If the one who is ungrateful in human affairs is liable to such punishment, what will he suffer who covers the work of God with such dishonor, especially when he who does these things appears to have a wife? For do not speak to me of the desire of nature. For this is why marriage was permitted, that you might not go beyond the proper boundaries. For see of what punishment you will be worthy. For God took thought both for your rest and for your glory, that you might both release the madness of nature through your wife, and do this without danger, and be delivered from all indecency. And do you, from abundance, insult the one who thus takes thought for you? For tell me, if he had not wished to legislate marriage, how much force would you have suffered? How much torment? It was fitting, therefore, for you to give thanks and to glorify him, because he cut off the greater part of your labors, having devised no small comfort, yet you insult him ungratefully, and you act shamelessly, and you cross the established boundaries, ^B and you disgrace your own glory? Do you not hear Paul saying even now, and crying out in our midst, *Flee fornication* (1 Cor. 6:18), or rather, [the voice of] Christ who moves that man’s soul? Why do you examine beauty that is not yours? Why do you investigate a face not your own? Why do you rush toward precipices? Why do you throw yourself into nets? Wall in your eyes, fence in your gaze, set a law for your eyes. Hear Christ threatening, and judging the wanton look as equal to adultery (Matt. 5:28). What is the profit of pleasure, when it breeds a worm? When it brings constant fear? When it brings eternal punishment to the one who acted? How much better to endure a little of the force from our own thoughts, and be in rest forever, than to grant a small indulgence to perverse desires and be punished eternally? My children, do not do so; the report which I hear of you is not good. I know to whom the word is directed, not to all; but wherever it finds a wound, there it applies the medicine. Why do you insult marriage? Why do you wrong the marriage bed? Why do you harass your own members? Why do you disgrace your glory? Cut off the passion, remove the luxuries. Luxury and drunkenness are the sources of fornication. If you do not use your rest for its proper purpose, it brings you affliction. Hear what the Jews suffered who fornicated, who did not partake of the body of Christ, who did not enjoy the spiritual table. *Let us not commit fornication, he says, as some of them committed fornication, and twenty-three thousand fell in one day* (1 Cor. 10:8). *Arise, O Lord, help us, and deliver us for the sake of your name.* Another: *Stand, defending us, and deliver us for the sake of your mercy.* See how they concluded their prayer: after their ten thousand accomplishments, from where do they ask to be saved? From mercy, from philanthropy, for the sake of the name of God. What is it, *For the sake of your name?* That it might not be profaned, which he himself also often says, that *I act for the sake of my name.* Did you see humility and a contrite mind? And from where do they ask to be saved? From philanthropy, from mercy; as those who have no [of their own] accomplishments, as those who have no right at all to salvation, even though they excelled in such great labors and dangers, yet they referred everything to God. Let us, too, who are in grace, imitate them, and send up glory to God, to whom is the glory for ever and ever. Amen.

ON PSALM XLIII

^A 2. *My heart has erupted a good word.* Another says: *has crept in.* Another: *My heart has been moved with a good word.*

1. The testimony of enemies is least susceptible to suspicion; eruption is prophecy; the prophet differs from the soothsayer. I would wish that all Jews and Gentiles were present now, and taking this book from the Jews, were to read the Psalm. For you certainly know that, both in courts and everywhere, the testimony of matters is then most removed from suspicion when it is brought forward by enemies. That this result may occur today also, let us exhibit the testimony from the Old Testament, so that both Jews and Gentiles may be struck with shame: the Jews, indeed, by reading and not understanding; the Gentiles, by seeing the books offered to us by enemies. For they will not be able to say that these things were fabricated by us, since not we, but those who crucified Christ, provide us with the books that speak of His power. But whether they are present or not, let us perform our duty and begin the interpretation. For this Psalm is inscribed to Christ, and therefore it bears the inscription, *To the beloved*, and, *For those who shall be changed*. For He has wrought for us a great change and a conversion and transition of things. Signaling this change, Paul also said: *Therefore, if anyone is in Christ, he is a new creature* (2 Cor. 5:17). And therefore he does not say at the beginning, "My heart said." For since nothing of what was being said was human, but he was about to narrate heavenly and spiritual things, and these not from his own invention but from divine operation, he signifies this by the name of *eruption*. For we do not erupt when we wish, but this word we have when we wish, and we both speak it and repress it: but an eruption, not in the same way. Showing, therefore, that what is said is not of human study but of divine inspiration that moved him, he called the prophecy an eruption. For just as with an eruption, that which is produced arises from the quality of the foods, so also in spiritual doctrine. Such, therefore, he erupted as he was eating. See, however, elsewhere also another prophet expressing this operation by a sensible likeness, and eating the volume of a book, and that with pleasure. For it was, he says, *in my mouth as honey for sweetness* (Ezek. 3:3). Because, therefore, they received spiritual grace, they also erupted things similar to them. For that it is not about this sensible eruption, nor about foods that the matter stands, hear what it is that he erupts, and who it is that erupts. Not the stomach, which is the receptacle of foods, but the heart. *My heart*, he says, *has erupted*. And what does it erupt? Not food, nor drink, but things suitable for the table, *a good word*, namely about the Only-Begotten; for He is most good. For *I came*, He says, *not to judge the world, but to save the world* (John 12:47). All things are mild and gentle, all things free from punishment. And he erupts such things because he has purged his heart. For just as the belly, when it is full of filthy juices, erupts things related and similar to them, but when it is healthy, it also produces a suitable eruption: so also the heart of the prophet, after it was free from sins, received the grace of the Spirit, and erupts a good word. Hence also we learn something else, namely that the prophets were not ^B as the soothsayers. For there, when a demon has invaded the soul, it blinds the mind and thought, and darkens the reason, and thus all things are spoken by it through the mouth, the mind understanding nothing of what is spoken, no differently than if some inanimate flute were speaking. This also one of the philosophers among them [(a)] said, in these words: *Just as those who sing inspired responses and soothsayers say many things, but understand nothing of what they say.* But the Holy Spirit does not do so, but permits the heart to know what is said. For if it did not know, how would it say, *A good word*? For the demon, as an enemy and foe, wages war against human nature: but the Holy Spirit, as one who takes care of us and confers benefit, acts so that those who receive Him may be partakers of understanding, and while they understand, He reveals what is said. *I speak My works to the king.* Another: *My deeds.* Which works does he speak of? The prophecy. For just as it is the work of the coppersmith to make a chisel, and of the architect to build a house, and of the shipbuilder to assemble a ship: so also it is the prophet's to weave prophecy. For that this also is a work, hear Christ saying about the apostles: *The laborer is worthy of his hire* (Luke 10:7). And Paul: *Especially those who labor in the word and doctrine* (1 Tim. 5:17). For if there was no work, how did he have labor? For what is more excellent than this work? What, indeed, more useful? It is more sublime than all the arts. What, therefore, is this work that he says he speaks to the king? This hymn, this prophecy. But he did not say to *which* king, signifying that he means God of all. For just as when we say the King of the Persians, we do not speak of a king simply and absolutely, but we add *of the Persians*, so also *of the Armenians*; but when we say *our* king, we have no need of an addition, but it suffices for us to say *the King*: so also the prophet, because he speaks of Him who is truly King, has enough if he says, *to the King*. For just as when we say the Almighty, we have no need of an addition, because there is no other almighty: so also when we say the King, we have no need of another addition, because there is no other King God. Otherwise, he who was saying it was king. Whence it is clear he is speaking not about a man, but about the God of all; and therefore he did not say *basilei*, but *tō basilei*, showing the peculiar dominion by the addition of the article.

2. Then again, declaring that what is said is not thought up, meditated upon, and composed by man, but is of divine grace, and that he merely lent his tongue to them, he subjoined: *My tongue is the pen of a scribe writing swiftly.* A pen writes things that the hand of him who holds it commands. Another says: *My tongue is as the stylus of a swift scribe.* What does that mean, *swift*? So that from this also he may show grace. For he who speaks something brought forth from himself, delays and hesitates, meditating, composing, hindered by ignorance, lack of skill, and postponement; and there are many things that interrupt the speed of discourse: but when the Spirit moves the mind, there is nothing that hinders; but like an impetus of water, when

it is carried along with a loud noise, so also the grace of the Spirit proceeds with great speed, bringing forth all things smooth and easy. Then, sifting this very thing again, and showing that none of the things said are merely human, he added: ^A *Fair in beauty beyond the sons of men.*

Some, indeed, say that this was spoken concerning the tongue, saying that the pen is fair in beauty; but to me it seems that he is speaking henceforth of Christ. Wherefore also another interpreter says: *You were adorned with beauty beyond the sons of men.* For he turns his discourse to him through great fervor and the disposition toward him, as also Jacob was saying: *From a shoot, my son, you have grown up; you reclined and slept as a lion* (Gen. 49:9). For being inspired, he henceforth speaks to him and directs his discourse to him. He says this not by way of comparison; for he did not say, "fairer," but, *Fair in beauty beyond the sons of men.* This beauty, he says, is other than that. And consider how he first stirs the discourse concerning the economy. That this is concerning the economy is clear from what follows. For having said, *Fair in beauty beyond the sons of men,* he added: *Grace has been poured out upon your lips.* But God has no lips; rather, the discourse is of the economy. Another interpreter, having said, *Grace has been poured out into your lips,* made this clearer. ^B What is it, *has been poured out,* or as one might say, that which was within has gushed forth and streamed out? How, then, does another prophet say: *We saw him, and he had no form nor beauty, but his form was dishonored, failing beyond the sons of men* (Is. 53:2, 3)? He was not speaking of ugliness—God forbid!—but of the contemptible. For having deigned once to become man, he passed through all things base, neither claiming a queen mother, nor, in the time of his swaddling clothes, being placed upon a golden bed, but in a manger; nor being raised in a luxurious house, but in a base carpenter's chamber. And again, having taken disciples, he did not take rhetoricians and philosophers and kings, but fishermen and tax collectors; and he pursued this simple life, having neither a house, nor clothed in luxurious garments, nor enjoying such a table, but being fed by others, being insulted, being despised, being driven, being persecuted. He did these things, out of his great abundance, trampling upon human pride. Since, therefore, he had put on no show or pomp, and had no attendants or guards, but sometimes even walked alone, as one of the many, for this reason that one ^C says: *We saw him and he had no form nor beauty;* but this one says: *Fair in beauty beyond the sons of men,* revealing the grace, the wisdom, the teaching, the miracles. Then, sketching the beauty, he says: *Grace has been poured out upon your lips.* Do you see that the discourse is concerning the economy? What then is this grace? That through which he taught, that through which he performed miracles. He calls grace here that which came upon the flesh: *Upon whom you see the Spirit,* he says, *descending as a dove, and remaining upon him, this is he who baptizes* (John 1:33). For all the grace was poured out into that temple. For he does not give the Spirit by measure to him: *We indeed have received from his fullness* (John 1:16); but that temple received the grace in its entirety. This also Isaiah, signifying, was saying: *The Spirit of wisdom and understanding shall rest upon him, the Spirit of counsel and power, the Spirit of knowledge and piety. The Spirit of the fear of God shall fill him* (Is. 11:2, 3). But there, the grace was entire; but among men, it was a small thing, and a drop from that grace. For this reason he did not say, "I give the Spirit," but, *I will pour out of my Spirit upon all flesh* (Joel 2:28).

3. This, then, also happened. For the whole inhabited world received from that Spirit. For the gift began in Palestine and went forth into Egypt, into Phoenicia, into the land of the Syrians, of the Cilicians, into the Euphrates, into Mesopotamia, into the land of the Cappadocians, of the Galatians, of the Scythians, of the Thracians, into Greece, ^D into the land of the Gauls, of the Italians, into all Libya, into Europe, into Asia, even unto the Ocean itself. And why is there need of many words? As much land as the sun beholds, this grace has visited; and this drop, and this trickle of the Spirit, has filled the whole inhabited world with knowledge. Through this, signs were performed; the sins of all were dissolved. But yet, the grace given in so many climates is a part of the gift and an earnest. *Having given,* he says, *the earnest of the Spirit in our hearts* (2 Cor. 1:22); he speaks of the portion of the operation; for the Paraclete is not divided. See also the fountain, how great it is: *For to one is given through the Spirit the word of wisdom; and to another the word of knowledge according to the same Spirit; and to another faith; and to another gifts of healings; and to another operations of powers in the same Spirit; and to another prophecies; and to another discernings of spirits; and to another kinds of tongues* (1 Cor. 12:8-10). And so many gifts in so many nations the grace in baptism has extended over the whole earth; and all these things the trickle of the Spirit works. For that it was a trickle, he made clear by saying, *I will pour out of my Spirit,* and by calling it an earnest. For through this it is clear that a small portion of the whole was given. For this reason also John, signifying this very thing, was saying: *From his fullness we all have received* (John 1:16): from the overflowing, as one might say, from the superabundant, from that which is being poured out over, we all have received. Consider, therefore, how the grace of the Spirit is all-sufficient, sufficient for the inhabited world for such a long time; and it is not consumed, but it fills all with wealth and grace, while it itself is neither described, nor spent, but is consumed in all. Then, because the name of the spirit is something many-named (for it is also called angel, and soul, and wind, and many other things), he added, *Of my Spirit.* As therefore

^A the human spirit is kindred to the human being, though it remains in its own hypostasis; and as Paul, indicating this, said: *For what man knows the things of a man, save the spirit of a man which is in him? Even so the things of God no man knows, save the Spirit of God* (1 Cor. II, 11), not confusing the hypostases—far from it!—but indicating the nobility of the Spirit: so great as is the soul's harmony with itself, so great is the Spirit's kindred relationship with the Father. As, therefore, the Son is also called Word, and yet he is not such that he does not subsist, but through this we know his kindred relationship with the Father: so also the Spirit of God is indeed called Spirit, yet he does not fail to subsist. And just as, since he is the genuine and true Son of the Father, for this reason he grants to us the adoption of sons: so also the Spirit, since by nature he is of the substance of God, provides his gifts to us. For man, too, since by nature he is man, is for this reason able to write an image of man. *Therefore God hath blessed thee for ever.* ^A

The difference between Prophets and Evangelists.

You see how he directs his prayer toward him with intense affection? For this reason, he does not elsewhere simply predict the future, but brings before us the image of an accusation, as when he says: *Why did the nations rage, and the peoples imagine vain things?* (Ps. II, 1). So also here, when he says: *Therefore God hath blessed thee for ever.* For since he had said nothing about his birth, nor his upbringing, nor other things, he here incidentally introduces his word about him. Why so? Because to speak everything in sequence belongs to the evangelists; for this reason he reserved those things to them, for that was the office of their narrative, but the function of prophecy is to take certain parts and discourse upon them. And for this reason, the prophets also do this everywhere; for by interjecting and foreshadowing a few things that pertain to the history, they withdraw. Therefore here too, *God hath blessed thee*, he says, *for ever*, thus declaring that his words were full of such great grace. Consider, then, the power of the grace. He walks at some point near the sea, and he finds James and John, and says to them: *Come after me, and I will make you fishers of men.* And they, leaving both father and nets, followed him (Matt. IV, 21-22). Then too, when he said elsewhere to all the apostles: *Do you also wish to go away?* Peter says to him: *Lord, you have the words of eternal life, and we have believed and known that you are Christ the Son of the living God; and to whom shall we go?* (John VI, 67-69). What shall I say of the disciples? The Pharisees themselves, having sent officers, heard them saying: *Never did a man speak thus, as this man* (John VII, 46). And others again said: *Never was it seen thus in Israel.* And they were amazed, he says, because he taught them as one having authority, and not as their scribes and Pharisees (Matt. IX, 33; VII, 28-29).

^B Consideration of the weight and moment of his precepts, and you will see his power. *Unless one renounces all, and besides hates his own soul*, he says, *he is not worthy of me* (Luke XIV, 33; John XII, 25; Matt. X, 37). But nevertheless, the word prevailed to become a deed; so great was his grace. And yet, his soul was also deemed worthy of contempt because of that command of his. But you, when you hear, *God hath blessed thee*, do not slip, nor conceive anything humble or abject. For as I said just before, he speaks of the flesh, which has lips, which receives grace, which receives blessing. For God has no need of blessing, nor of grace; for God stands in need of nothing. *For as*, he says, *the Father raises the dead and gives them life, so also the Son gives life to whom he wills* (John V, 21). And again: *The works which he does, these also the Son does in like manner* (Ibid. v. 19). And again: *As the Father knows me, I also know the Father* (Ibid X, 15). For that *as*, and *in like manner*, and *as* signify that he is in all things equal; but here the discourse is about the human nature that he had assumed. We hear, moreover, him himself saying again: *Therefore the Father loves me, because I lay down my life for the sheep* (Ibid. X, 17). Was he not loving him before? How, therefore, did he say: *This is my beloved Son* (Matt. III, 17)? But he set this down wishing to show how great and how noble was the deed being done by him. As therefore there is some cause in the rendering of the account there, so also here the cause is manifest. For this reason he said before: *Fair in form beyond the sons of men*; and, *Grace is poured out on thy lips*; and, *Therefore God hath blessed thee for ever*: ascribing this to the assumed humanity, so that when he is about to say something human again, and something below his dignity, you may not slip, but may know of whom he says it. So also Jacob, indicating the counsel of the assumed humanity, after many other things was saying: *His eyes are gracious like wine, and his teeth are whiter than milk* (Gen. XLIX, 12). But the Divinity does not have teeth. Another prophet also says: *He shall strike the earth with the word of his mouth, and with the spirit of his lips he shall destroy the impious* (Isa. XI, 4), saying the same things as Paul: *Whom the Lord shall consume with the spirit of his mouth, and shall abolish by the appearance of his presence* (2 Thess. II, 8). ^C

Christ that he might be blessed.

Do not you, therefore, when you hear these things, despise it; he shows you the powers of the Divinity. For he neither divides the flesh from the divinity, nor the divinity from the flesh, not confusing the substances—far from it!—but showing the union. Therefore he says: *God hath blessed thee for ever.* Who, however, is the manner of the blessing? Angels, archangels, thrones, dominions, principalities, powers stand by, celebrating with praises: the whole earth from end to end sings of the incarnate God, and affects him with praises. For the first Adam was filled with a myriad of curses; this one, on the contrary, with much blessing. He heard: *Cursed art thou in thy works* (Gen. III, 17); and another after him: *Cursed is he who does the work of God negligently* (Jer. XLVIII, 10), and, *Cursed is everyone who does not abide in all things written in this book* (Deut. XXVII, 26); and, *Cursed is he who hangs on a tree* (Gal. III, 13, citing Deut. XXI, 23). Do you see how many curses? From all these Christ has delivered you, having become a curse (Gal. III, 13). As therefore he was condemned...

that he might justify you, and died, that he might make you immortal—so also he became a curse, that he might fill you with blessing. What is equal to this blessing, when he imparts a blessing through a curse? For he did not himself need a blessing, but he bestows it upon you. For just as when I say that he was humbled, I do not mean a change, but the condescension of the economy—so also when I say that he was blessed, I do not mean this, that he stood in need of a blessing, but I demonstrate once again the condescension of the economy. Human nature, then, has been blessed. For Christ, having risen from the dead, no longer dies, nor is he subject to a curse; or rather, he was not subject to it even before this, but he took upon himself the curse that he might deliver you from it.

^A Gird your sword upon your thigh, O mighty one (Ps. XLIV, 3). Another says: Gird your sword upon your thigh. Another: Put on as your sword upon your thigh. In your splendor and in your beauty. Another says: Your praise and your dignity. Another: In your majesty and your distinction. What is the change and the displacement of the words? For as he was discoursing about a teacher (for this is what the phrase, Grace has been poured out upon your lips, means), he suddenly depicts for us a king equipped with arms, and not in the order of prophecy, but in the order of supplication. For he did not say: He shall gird on his sword; but he makes a request, and says: Gird on your sword. Then he mingles beauty with this arming, at one moment indicating a soldier, at another one who is being adorned; for, he says, in your splendor and in your beauty. Then a bowman: For your arrows, he says, are sharpened, O mighty one. And again, a victor and a possessor of trophies: Peoples, he says, shall fall beneath you in the heart of the king’s enemies. And this same person he introduces again, anointing with myrrh the soldier, and king, and bowman, and victor: For myrrh, he says, and aloes and cassia are from your garments.

^B 5. What communion, then, is there between weapons and myrrh, anointing and a sword, instruction and war, bows and adornment? For the former are symbols of peace, the latter of battle and of battle-array. Who, therefore, is at once peaceful and warlike; who drips with myrrh and is protected by weapons; who comes forth from ivory palaces and strikes a myriad of enemies, and accomplishes such great slaughter? ^C How shall we solve this difficulty? If we know precisely that these things are said also about his Father. For the Prophet introduces him also as armed, when he says: If you do not turn, he will sharpen his sword; he has bent his bow, and prepared it, and in it he has prepared the vessels of death (Ps. VII, 13). And again elsewhere: He shall put on righteousness as a breastplate (Wis. V, 19). And again, showing that he does everything from his own authority, he says: Your right hand shall lead you miraculously (Ps. XLIV, 4). You do not receive power from another, he says, but you are sufficient to yourself. Hear also him, the God of peace, saying to the disciples: I have not come to cast peace upon the earth, but a ^D sword (Matt. X, 34). And again: I came to cast fire upon the earth, and what do I wish if it be already kindled? (Luke XII, 49). And speaking of himself, how he shall come, he says: He shall descend like rain upon a fleece, and as a drop that falls upon the earth (Ps. LXXI, 6). I say these things so that you may be awake, and by understanding with precision what is signified by the words, you may solve the difficulty among yourselves. For these names are indicative of his actions. Thus, therefore, even here when you hear, Gird your sword upon your thigh, O mighty one, think of it as a name for his action; and likewise for the bows and the arrows. For just as Scripture says that God is angry, not attaching a passion to him, but through this word manifesting his punitive action, and keeping in view those who are duller; so also when it speaks of weapons, it signifies this. Since we are punished not by ourselves but by other instruments, wishing to show his punishing power, through names familiar to us he has indicated it, not so that we might conceive of weapons in relation to God, but so that we might hear of his punishment even more emphatically. But many, he says, have been harmed from this place. But they have been harmed in vain and to no purpose and by their own folly; for especially when they hear "God," they ought to understand that it is said figuratively; whereas now, Scripture has not neglected to instruct them about the impassibility of God by other words. Hear, at any rate, elsewhere how it shows the ease of his punishment, saying: Let God arise, let his enemies be scattered (Ps. LXVII, 2). Is there need of weapons? Is there need of a sword? The resurrection alone, he says, is sufficient. But this also is again coarse; therefore in many places it says: He who looks upon the earth, and makes it tremble (Ps. CIII, 32). And again: From his face the earth was moved (Ps. CXIII, 7). But this too is coarse. Hear that which is higher: Everything, whatever he willed, he did (Ps. CXXXIV, 6); for to him, willing alone is sufficient. And observe how even in these coarser terms he shows the self-sufficiency of God. For he did not mention weapons before it, until he called him "mighty"; and again, having enumerated the weapons, he attributed the entire victory to his right arm, that is, to his nature and power. Which another prophet also signifies, saying: His beginning is upon his shoulder; not that you should conceive of a shoulder (far be it), but that you should know that God has no need of another’s alliance. Gird your sword upon your thigh, O mighty one, in your splendor and in your beauty. What, therefore, does he say here? Through these coarser names he shows his action, through which he set the world right, through which he ended the war, and set up the trophy. For indeed the war was grievous, of all wars the most bitter, not with barbarians warring, but with the demons.

plotting, and bringing destruction upon the whole world. Because of this, Isaiah also said: *And he shall divide the spoils of the strong* (Is. LIII, 12). And again elsewhere: *The Spirit of the Lord is upon me; therefore has he anointed me, he has sent me to preach the gospel to the poor, to proclaim release to the captives* (Is. LXI, 1). For this reason, Paul also, writing at the beginning of his Epistles, used to say: *Grace to you, and peace from God our Father.* And again: *For he is our peace, who has made both one* (Eph. II, 14). But that you might not, when you hear, *Gird thy sword upon thy thigh*, take the sword to be a physical one, hear what follows. For having said, *Gird thy sword upon thy thigh*, he subjoined, *With thy splendor and thy beauty*: this is the sword, its splendor, its beauty, its glory, its authority, its majesty, and its magnificence. That Substance needs nothing for the right execution of what has been proposed: for It is in need of nothing. ^B The prophet, therefore, encourages Him, leading Him forth to war for the sake of the world. Then, from these elevated things, he brings the discourse back down to more material ones. For having mentioned the sword and the thigh, he ascended to beauty and splendor; and from there he descends back to those things which are more bodily, and says: *Bend thy bow, and prosper, and reign.* When he said, *Bend*, he signified the bow and the arrow. Then, showing again that He does not need weapons, he subjoined, *Prosper, and reign.* Another interpreter says here, *Make progress.* And he calls that *reign* which he administered when he had come in the last times, and which is according to His own propriety and knowledge, He already seeing what was to be done by Him, and the whole world being led to the truth; and therefore he used the trope and figure of one commanding. For those in a lesser position, when they are inflamed by an eagerness greater than their own, are accustomed to use such expressions. *For the sake of truth, and meekness, and justice.* He uses the adverb of truth. Do you see how the Scripture interprets itself, and shows that the victory resides in the intelligence and is spiritual? For if he mentions weapons, and swords, and bows, how does he mention meekness here? For what do war and meekness, modesty and battle have in common? Very much indeed, if one weighs it rightly. For both David and Moses were meek: and therefore concerning the former the Scripture says: *Remember, O Lord, David, and all his meekness* (Ps. CXXXI, 1); and concerning Moses: *Moses was the meekest of all men who were upon the earth* (Num. XII, 3): yet those who were the meekest of all appear to be the ones who most of all took vengeance. But if you wish, let us speak first of their meekness. When this blessed man had often captured Saul, and it was in his power to remove him from the midst, he did not lay ^C his hand upon him; nay, even when others incited him, he spared him and repressed his anger. Now, when Shimei was heaping contumely upon him, and insulting his calamity at that time, and the commanders wanted to cross over and slay the man who was cursing him with such reproaches, what words did he bring forth, full of all wisdom? How does he also commend to his commanders that parricidal and incontinent youth, saying: *Spare for me the little child Absalom* (2 Kings XVIII, 5)? And when he was speaking in the beginning with his brothers who envied him because of the future victory, think how meekly he speaks, saying: *Is it not a word?* (1 Kings XVII, 29). And what of Moses? For the sake of those who had sought to stone him, for the sake of those who, as far as was in them, had removed him from the midst, hear what he says: *If thou wilt forgive their sin, forgive; and if not, blot me also out of the book which thou hast written* (Exod. XXXII, 31-32). When others again moved him to emulation and incited him to anger, he spoke those beautiful words, full of wisdom, saying: *Who will give that all the people of the Lord were prophets?* (Num. XI, 29). And for his sister again, who had assailed him with curses, how suppliantly he prays! His meekness can be seen from many other places also, when even cast out from the land, and prohibited from entering into Palestine, he speaks to the Jews with all civility and meekness (Num. XII, 13). But yet this ^D meek man, when Dathan, Abiron, and Core had invaded the priesthood, thought it just that they be swallowed up by the earth, and that others be consumed, because they had offered strange fire (Num. XVI, 15 sqq.). David, too, that meek man, both struck down Goliath, and put the army to flight, and brought back victory (1 Kings XVII). For this is especially characteristic of the meek: to remit their own injuries, but to defend those to whom injury is done, just as Christ also did. For when He had ascended the cross, He said: *Father, forgive them; for they know not what they do* (Luke XXIII, 34). And weeping over Jerusalem again, He said: *How often would I have gathered your children, and you would not; behold your house is left to you desolate* (Matt. XXIII, 37-38). And when a blow was dealt to Him, He did not return a blow, but excuses Himself to the one who had struck (John XVIII, 22-23); and when He was called a demoniac, He cast out demons (Matt. IX, 32 sqq.); and when He was called a deceiver, and impious, and an adversary of God, He was leading them into the kingdom. He charged His disciples also that they should everywhere endure flagellations, suffer persecution, be expelled, and choose the lower place (John VII, 12). *For whoever wishes to be first among you,* He says, *let him be your minister* (Matt. XX, 26). He subjoined a domestic example, saying: *As the Son of man did not come to be ministered unto, but to minister, and to give His life a ransom for many* (Ibid. v. 28). But if He casts out demons, and wages war with the devil, and takes error from the midst, this also is of the greatest meekness—to abolish all vice, and to liberate those held by it, to restrain the plotting demons, and to rescue those who have been afflicted by them from evils. What then is, *For the sake of truth, and meekness, and justice*? He spoke of war, he spoke of an ordered battle-line, he showed an armed soldier; he tells next what beautiful and illustrious things He performed in His kingdom, the kind of trophy, the condition and nature of the victory. For all other men reigning wage war either for the sake of cities, or for riches, or for enmities, or for vainglory; He himself

^A acts not because of any of these, but because of truth, that He might plant it in the earth; and because of meekness, that He might make those who are more savage than wild beasts into meek ones; and because of justice, that those tyrannized by lawlessness might be made righteous, first through grace, then through good works. And thy right hand shall guide thee wonderfully. Another, ^B And light shall shine upon thee on the terrible [things] by thy right hand. Another, And thy right hand shall show thee terrible [things]. 7. See how again He has opened up to us the dignity of the One who accomplishes such things! For just as above, having spoken of arms and a sword, He ascended to beauty, and led the hearer to incorporeal understandings; so again, having descended to what is coarser, the bow and the arrows, little by little He raises the listener again, relating the causes of the war—truth and meekness and justice—and then again also the manner of the victory. And what is this? And thy right hand, he says, shall guide thee wonderfully. But what he says is this: The nature itself is sufficient for itself; the power itself is sufficient for itself both to see what must be done and to impose an end upon them. And well did another say, Terrible is thy right hand; for the things accomplished are very terrible and full of dread. Death was destroyed, Hades was broken open, Paradise was opened, heaven was spread wide, demons were silenced, things below were mingled with things above, God became man, man sits on a royal throne; the hopes of resurrection were opened, immortal expectations, the enjoyment of unspeakable good things, and all the other things which He accomplished through His coming. For this very reason He said, Thy right hand shall guide thee unto these terrible things, showing that the nature, he says, and the power is self-sufficient both to discover and to accomplish the things set before it. But the Seventy say: Thy right hand shall guide thee wonderfully; that is, one must marvel not only at the things accomplished, but that they were accomplished even paradoxically. For through death, death was destroyed; through a curse, the curse was taken away, and a blessing was given. Through eating we were cast out formerly, through eating we were brought in again. A virgin cast us out of Paradise, through a virgin we found eternal life. Through the things for which we were condemned, through them we were crowned. Pondering these things, therefore, the Prophet said: Thy right hand shall guide thee wonderfully. Is there need of arms? Is there need of a sword, is there need of bows and arrows? See how the nature itself, the power is self-sufficient! But see him again, like an excellent dancer, again descending from the lofty things to the coarser ones. Thy arrows are sharp, O Mighty One. Peoples shall fall under thee, in the heart of the king's enemies. Another says, Against the hearts [are] the king's enemies. See again, when he mentioned arrows, how he took up the expression "of the Mighty One," that you might learn that He has no need of arrows, but is Himself sufficient for Himself. And the sequence is this: Thy arrows are sharp, O Mighty One, in the heart of the king's enemies. But the [phrase], Peoples shall fall under thee, is inserted in the middle. Here, therefore, it seems to me that the interpretation is twofold: for [he refers] either to the Jewish capture and the enslavement of the city and its utter destruction, or, according to anagoge, he calls the power of the Word "arrows." For it went around the whole world more sharply than arrows, and touched the heart of the enemies of the King who were before this time—not to destroy, but to draw them unto Himself; which also happened in the case of Paul. For one would not err in calling that utterance an arrow, which, having been darted from heaven, touched the heart of the enemy who was before this time, and made him a friend. Peoples shall fall under thee. See the accomplishment of the war? The bringing in of those who were previously rebelling? The teaching? The instruction? For this falling [at the feet], and being under Him, is for all a subject and root of height. For having delivered them from arrogance and empty conceit, and from the error of the demons, He subjected them to Himself. Thus also another prophet shows Him stained with blood, saying thus: Who is this who comes from Edom, the redness of his garments from Bosor? Nowhere are there arms there, and bows and arrows, but garments. The expression is coarser, yet more subtle than this; nevertheless, even in its crudeness, there too he leads the discourse little by little toward the incorporeal. For because the Prophet asks, why are the garments red, he says: I trod the winepress alone, showing the ease of the victory, and that he had no one to help Him, but that He was sufficient for Himself. For just as here he says, Thy right hand shall guide thee wonderfully; so also there, I trod the winepress alone. For in the way it is easy for the treader of the winepress to trample the clusters; so it is for God to work what He willed; or rather, not even so, but much more. Thy throne, O God, is for ever and ever. A rod of uprightness is the rod of thy kingdom. Thou hast loved justice, and hated lawlessness. Therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows. Another, Thy throne, O God, is eternal, and further. But the Hebrew says the [words], God, thy God, Eloim, Eloach. What would the Jew say here? For about whom are the things spoken? And what [would] the heretic [say]? For if he should say it is spoken about the Father, Thy throne, O God, is for ever and ever, how will the following fit Him: Therefore God, thy God, hath anointed thee? For the Father is not Christ, nor has He Himself been anointed. Whence it is clear that the discourse is about the Only-Begotten, about whom also the things before were spoken; which also Isaiah was saying, that Of his kingdom there shall be no end. 8. But perhaps someone might ask this: Why does He now discourse about the divinity, having previously made the discourse concerning the economy? Because Matthew also does so. For he begins from the flesh, and prefaces it thus: The book of the generation of Jesus Christ. Likewise also Luke and Mark; but John alone [writes] differently. For having first spoken about the divinity, In the beginning was the Word, and the Word was with God, and the Word was God, and having discoursed much about it, then he said: And the Word was made flesh, and dwelt among us. And if he used the writing of the Gospel contrary to the others, yet even so he showed great harmony with them. And how could it make sense, he says, in the contrary to agree?

Or do you not know that eating is opposed to not eating, and drinking to not drinking, and giving to not giving? Yet a physician often does many things of this sort, not fighting against himself, but being in great agreement with himself; for he proposes to himself one end: the health of the sick. This very thing happens also ^A with the evangelists. For summer is also contrary to winter, yet it looks toward one end, the perfection and maturity of the fruits. Furthermore, the entire universe also consists of contraries, but it shows much agreement for the use of our life. Moreover, Christ also entered upon a way contrary to John. For John was eating, while He was not eating. For John came, he says, neither eating nor drinking, and they say, He has a demon. The Son of Man came eating and drinking, and they say, Behold a gluttonous man and a wine-drinker (Luc. 7. 33, 34). But even if the things taking place were contrary, ^B yet they looked toward one end, namely the salvation of those who were to be caught in the net. So also this order of the divinity and of the human nature assumed, even if it was introduced by John otherwise than by the others, it was done in a way very harmonious with them. And how, I shall say. Because, in the beginning indeed, when the Word had not yet been disseminated, it was fitting to dwell upon the explanation of the humanity, and to open up the doctrine concerning the flesh, leading from the more coarse and sensible things; but after the knowledge had been introduced, and they had already received the preaching, it was then the ^C seasonable time to begin from the more sublime things. Wherefore the prophets also, if ever they discourse about Him, begin from the assumption of human nature, and take their starting point there. See, therefore, how Micah starts from below: And you, Bethlehem, land of Judah, you are by no means least among the princes of Judah. For out of you shall come forth to me a leader who will shepherd my people Israel (Mich. 5. 2). And yet the divinity was not from Bethlehem, but the flesh. But he did not remain in this alone, but he ascended also to the divinity, saying: And His going forth is from the beginning, from the days of eternity. And again Isaiah: Behold, ^D the virgin shall conceive in her womb, and shall bear a son, and they shall call His name Emmanuel, which is translated, God with us (Is. 7. 14). Do you see how he, too, ascended from the flesh to the divinity? And again elsewhere consider this very thing to have been done by him: for he says: A child is born to us, a son, and is given to us, and His name is called, messenger of the great counsel, wonderful counselor, God strong, mighty, prince of peace, father of the future age (Is. 9. 6). Do you see how again from the child and the assumption of flesh, as if by certain steps ascending, he stops at the divinity? So also His Father was known first from the creatures. For His invisible things, says Paul, from the creation of the world are understood and perceived through His works (Rom. 1. 20). And for this reason He, too, often depicts Himself in a sensible form, gradually lifting up the human race to incorporeal thoughts. And why do you marvel if in dogmas he used this plan and this economy, when in precepts and commands he does the same? ^A Wherefore the prophet also thus used speech in this place, ascending from the flesh to the divinity (for the lips are of the flesh), and again descending from the divinity to the flesh, and using a variety of speech for the salvation of the catechumens. Thy throne, O God, is for ever and ever. He does not here call the throne merely a throne, but a kingdom. Here, therefore, he calls it eternal, but elsewhere also high: For I saw, he says, the Lord sitting upon a throne high and lifted up (Is. 6. 1). And again, Since thy throne is high. Another prophet also saw Him sitting upon a throne of glory; but David ^B shows also the throne of humanity: For mercy, he says, and judgment are the correction of His throne (Ps. 88. 15). Although it lacks an end (for this is, For ever and ever), let it be glorious, let it be high, let it be powerful and strong. Again, let it be without beginning, when he says, Thy kingdom is a kingdom of all ages (Ps. 144. 13). Just as the throne is a symbol, so also the rod is a symbol, both of the kingdom and of the judicial authority. And therefore he says: The rod of direction, the rod of thy kingdom. For what is just is clear therein, what is ^C right is clear, there is nothing therein shadowed over. Let them hear, who are insane and muddle-headed; nay, rather who are worse than they. And who are these? Those who criticize divine providence, and say: Why was this and that done so? For how is it not absurd, that one who sits by a craftsman, and watches him breaking and cutting wood, does not demand an account from him; and while a physician cuts and cauterizes the flesh, and shuts the sick man in a little room, and afflicts him with hunger, neither any of the bystanders, nor he who suffers, ^D investigates with curiosity the things that are done; and while a helmsman stretches a rope, and pulls taut and again slackens the sail, and the ship is taking on water, no one is curious, nor inquires and asks questions in the case of every one of these craftsmen, but is silent and stays quiet, even though they often sin in their art: yet about the ineffable wisdom, about the inexpressible mercy, about the infinite providence, should anyone investigate with curiosity? How great is this madness? And to offer help, or to dispense money for those to whom injury is being done, or for the poor, they are not easily found who are willing; but they are perpetually inquiring, why is this one poor, why is that one a beggar, and why is the other rich. You wicked and foolish servant, why do you not cast down your eyes, and condemn yourself, and putting a bridle on your tongue, restrain your mind, and instead of sending your mind to inquire curiously about such great things, do you not turn this anxious investigation toward your own life? Look back at the things you have done, look back at the sea of your sins: and if you are a curious and anxious inquirer, demand from yourself the account of the words you spoke badly, and of the things you did badly: but now, while passing over the examination of yourself, even though this neglect indeed brings punishment, but curious investigation brings salvation, you sit judging God, and adding to your sins. The prophet hears you saying...

The rod of uprightness is the rod of your kingdom?* And another again: *His judgment, he says, shall come forth as light* (Osee 6:5). But if you do not know accurately all the things of your Master, on account of this very thing praise him, for this reason most of all worship him, because of his ineffable majesty, because of his incomprehensible providence, because of his varied and wise stewardship. *You have loved righteousness and hated iniquity.* ^A Since he spoke above of his achievements, his victories, his triumphs, the salvation of the world, that he filled it with truth, with meekness, with righteousness, showing that it is nothing strange for these things to have occurred, he speaks henceforth of the dignity of him who has performed them, that he is God, that he is King, that he is without end, that he is an impartial judge, that he is a lover of the just, and a hater of evil. Since such is he, he says, for this reason such things have been achieved by him. Let no one therefore disbelieve, he says. For he who achieved so many things, and being able and willing, achieved them. ^B Having spoken then of the high things of his divinity, he brings the discourse back to the flesh, and says: *Therefore God, your God, has anointed you.* Another says: *For this he has oiled you.* For having achieved the things mentioned, he says, to cast out iniquity, to plant righteousness, to do what you have done. But you, do not be disturbed when you hear that these things are attributed to the Father. For he does not say these things to deprive him of the achievements, but attributing the things of the Son to the Father, just as he also says the things of the Father are his own: *For all things that are mine are yours, and yours are mine* (John 17:10). ^C For concerning the resurrection also, Paul, discoursing, says that *God raised him from the dead* (1 Cor. 6:14); but John says: *Destroy this temple, and in three days I will raise it* (John 2:19). But what is, *Oil of gladness*? And yet Christ was nowhere anointed with oil, but with the Holy Spirit. On this account he added, *Above your fellows*: signifying by this very thing, that no one is as he is. For many were anointed before him, but none so; just as there are many lambs, but he is exceptional; so many sons, but he is the Only-begotten. For all things of his are exceptional, not those of his divinity alone, but those of his dispensation also; for no one was anointed with such a Spirit. But if he calls it oil, do not wonder; for being a prophet, he speaks more enigmatically. ^D And he said well, *Of gladness*, in order to show that it is of joy. For the *fruit of the Spirit is love, joy, peace* (Gal. 5:22). Another, however, said, *With oil of splendor*. But the Hebrew, *Sason*, that is, of adornment, glory, ornament. But if it is also of joy, this too is true. Therefore, as when you hear of a sword, you do not think of a (physical) sword, and arrows and bows, you do not think of bows and arrows, but of his power which achieved such things, which I have spoken of before; so also when you hear of oil, do not think of oil simply, but think of the anointing. For the oil was a symbol of the Spirit, and the preceding and necessary thing was the Spirit.

Since, then, he is such a one, do not doubt to call him Christ, since even Abraham was called Christ, and the prophets, but not all were anointed with oil; just as when he says: *Do not touch my christs, and do not act wickedly against my prophets* (Ps. 104:15). But when was Christ anointed? When the Spirit came upon him in the form of a dove (Matt. 3:16). He calls all the spiritual ones "fellows" here, just as John says: *We all have received from his fullness* (John 1:16); but concerning him: *God does not give the Spirit by measure* (John 3:34). And again: *I will pour out of my Spirit upon all flesh* (Joel 2:28). But there, not "out of the Spirit," but the whole Spirit came; wherefore he also said: *God does not give the Spirit by measure*. *Myrrh and stacte and cassia from your garments.* Another, *Upon your apparel.* Another, *All your garments.* Some, then, say that the prophet here hints at the burial, but others, that he indicates the variety of the anointing. For the anointing of old was not composed of these perfumes, but of others. And in order that we might learn that this is a different manner of anointing, by the difference of the materials he indicated the difference of the working. But the, *From your garments*, shows that his garments also were full of grace. So, at least, the woman with the issue of blood stopped the streams of blood, having touched the hem (Matt. 9:20). Whether this or that is to be accepted, no argument prevents; for both are acceptable to me. Therefore, just as (for nothing prevents saying the same things again) hearing of bows and a sword, and all such things, you do not hear sensuously; so, hearing of myrrh and cassia, do not conceive it sensuously, but intellectually. *From ivory palaces, from which they gladdened you, the daughters of kings in your honor.* Another says: *From ivory temples, whence they gladdened you, in honoring you.* Another: *Among your glories.* Having said what he achieved, he also declares the honor that followed from his achievements: that he is to be worshipped in precious temples. For of old this material was most precious and highly desirable, the one from the tusks of elephants. Wherefore another prophet also said: *Woe to you who sleep on beds of ivory* (Amos 6:4). And he shows again that the preaching will not touch the illiterate only, but will also subject kings, and they will raise for him precious houses. These things are already seen happening in the events. For the prophet, wishing to show the power of the preaching, tells how he captured, how he subdued women, private men, the rich, those themselves who wore diadems, and those who lived with them, so that everywhere they raise temples to God. Then, since he has henceforth turned to this subject, he weaves it more broadly, delineating his worshippers and suppliants. And showing how peoples fell down, how he touched their heart...

^A how his right hand guided him, how he planted truth and gentleness and justice—and again he employs metaphor consistent with the Word, just as if sketching the Church in an image. And those things which the apostles after this have said—the one saying: "I betrothed you to one man, to present a chaste virgin to Christ" (2 Cor. 11:2); the other: "He who has the bride is the bridegroom" (John 3:29); another indeed: "The kingdom of heaven is like a man, a king, who made a wedding for his son" (Matt. 22:2)—these things he here also predicts, introducing the bride and queen together: and for this reason he says, "The queen stood at your right hand." Another says: "Stabilized," that is, stood firmly; it stood immovably. Which Christ elsewhere states: "The gates of Hades shall not prevail against it" (Matt. 16:18). Do you see the exceptional honor? Do you see the summit of dignity? That which had been trampled upon, and which had been cast down to the lowest depths, to what height he has raised it, so that it might stand by him! Have you recognized to what dignity she who was a captive, an alienated harlot, wicked and detestable, has ascended? She stood with the ministering powers. For the Son indeed, as one equal in honor, sits at the right hand: but she stood. For although she is a queen, yet she is of created substance. How then does Paul say: "And raised us up together, and made us sit together in the heavenly places in Christ Jesus" (Eph. 2:6)? But attend to how accurately he speaks. He did not say only: "Raised up together and made us sit," but, "In Christ," that is, through Christ. For since, he says, our head is above, and we are the body, since our head sits above, we have become participants of the honor (Eph. 1:22), even if we stand here, "clothed in gold, encompassed with variety." Another ^B says: "In a crown of gold from Ophir."

Spiritual Garments

Just as in a king we do not understand bows and arrows, so neither should you understand garments in the bride; but through those things which are sensible, accept thoughts that befit God. For lest anyone should suspect any such thing, he subjoined: "All the glory of the daughter of the king is from within" (Ps. 44:14). And yet garments are, most of all, things from without, and for the sake of those who see. But this is thus, when the things are corporeal; but when it is a matter of spiritual things, turn the eyes of the mind inward. This garment the King wove, and clothed her in it through baptism. "For as many of you," he says, "as have been baptized into Christ, have put on Christ" (Gal. 3:27). For before this she was naked, shameful, and unseemly, exposed to all who were passing by the way; but from the time she put on that garment, she was lifted to that height, and was held worthy to stand at the right hand. And he beautifully calls it also "variety." For the garment does not consist of one kind only. For it cannot be preserved by grace alone, but there is need of faith also, and after faith, of virtue. But now the subject is not [merely] about garments. For neither did the Spirit put so much effort into depicting the golden clothes of a woman. For if Isaiah reproaches women who adorn themselves, and if luxuries are everywhere driven out, how would he here praise an adorned woman? (Isa. 3:16). ^C "...forget your people, and your father's house. And the king will desire your beauty." Another says, "That he may desire." Since he himself is your Lord. Another, "For he himself is your Lord. And they will worship him." Another, "And worship him." ^D "And the daughter of Tyre [will come] with gifts." Another, "But the strong daughter will bring gifts. All the rich of the people will entreat your face."

How is there nothing sensible? How is there nothing corporeal, but all things spiritual? For how is the bride also his daughter? And how is the daughter a bride? In corporeal things these do not exist, but this is one thing, and that is another; but in God both exist. For he himself regenerated her through baptism, and he himself also betrothed her. "Hear, O daughter, and see." He provided two things for her: both instruction, which is imparted through words, and vision, which is received through miracles and through faith: and these things he gave, while those things he promised. Hear, therefore, my words, see my miracles, and my works, and accept my exhortations. But see what command he makes first. "Forget your people, and your father's house." For because he betrothed her from among the gentiles, this he commands her first: to strike out that custom from her soul, to remove it from her memory, to cast it out of her mind, not only by fleeing from them, but by not even remembering them. "And forget your people, and your father's house." And when he mentions both the people and the house, he understands all that is done there by them, both concerning life and concerning dogmas. "And the king will desire your beauty." You see that he does not speak of the beauty of the body: if you do these things, then, he says, you will be beautiful, then the king will desire your beauty. For corporeal beauty does not do these things. And yet among the infidels we see corporeal beauty, and among the gentiles, attractive women. But so that you may know that he does not speak of the beauty of the body, he says that it is constituted by her obedience; obedience, however, does not constitute the beauty of the body, but of the soul. For if, he says, you do these things, then you will be beautiful, then you will be lovable to the bridegroom. "For he himself is your Lord." Behold, father, and bridegroom, and lord has appeared. For because he ordered her to depart from her parents, to forget her people, to expel her custom, he shows that it is the greatest and most just cause why he commanded these things, and that there is a great logical consistency, and that it ought to be done. For if the same person is your father, the same your bridegroom, and the same your lord: it is fair that you should separate yourself from all those, and dedicate yourself to him. And he did not say, "For he himself is your father," but, "For he himself is your Lord," that he might touch her by that very reason: since he who is your lord and master and father, willed also to become your bridegroom; nay rather, that this very fact was brought about, that he should become lord, is of the highest solicitude and mercy: that she who was the slave of demons, and was being trampled upon by error, he should wish to be his own. And not only a handmaid, but he has made her a daughter and a bride. "Forget your people, and your father's house." For you are not coming to some stranger, but to him who made you, and who is closer to you than all those, and who is solicitous for you, and takes care of you. For he himself is your Lord and father, and he himself has given you all things. And they will worship him and...

the daughter of Tyre with gifts. What is this sequence? It is indeed excellent; for this is a most major form of exhortation. Come forward, he says; for his power is great; and all will obey him. ^A And the Prophet, leaving the inhabited world to speak, mentions the neighboring city, which was then especially laboring under the disease of impiety, the stronghold of the devil, which had a great name for luxury, signifying the whole by the part.

10. It seems to me that he thus names all impiety and licentiousness; for he knows how to characterize ways of life by cities, as when he says: Hear the word of the Lord, you rulers of Sodom; give ear to the law of God, you people of Gomorrah (Isai. 1:10). And yet he was speaking to the Jews; but because they were doing what happened in Sodom, he calls them by the names of the Sodomites. And why do you wonder, if he calls them so from their fatherland, whereas he even gives them such parents, saying: Your father was an Amorite, and your mother a Hittite (Ezech. 16:3)? And he does not even stop the accusation here, but leads the word even to wild beasts, in the New Testament indeed speaking thus: You offspring of vipers (Luc. 3:7); and again in the Old: They have broken the eggs of asps, and weave the web of a spider (Isai. 59:5). And elsewhere: Are you not as the sons of the Ethiopians to me? (Amos 9:7). So too he called the Tyrians, who had lived in impiety and debauchery, by such names. But, he says, I will overcome them and will hold sway, and I will hold sway in such a way that they will even worship, and not simply worship, but also offer gifts and firstfruits, which is the greatest form ^B of worship, and a sign of exceeding obedience. *The face* (Tullum tuum) *of the rich of the people shall entreat.* What is, *Shall entreat*? The great and high ones will now honor and glorify you. For this happens in the Church: everyone honors and respects those who live in virtue, even if they be abounding in wealth and dignities. For virtue is greater than all abundance.

11. You see the Church honored by all. And well did he say, *Your face*, that is, your glory, your beauty, your comeliness. Then, because he made mention of the face, and garments, and beauty, that no one of the duller sort might think of anything sensible, he added, saying: *All the glory of the daughter of the king is within.* Enter into the mind, he says, and discern the beauty of the soul; I am discoursing to you about those things, and even if I speak of garments, or if I speak of beauty, or if I speak of gold, or if I speak of fringes, or if I speak of gold-work, or whatever else of this kind, the discourse is about the mind, the instruction is about the soul, the thing spoken of is about virtue, about the glory within. Therefore, he again boldly leads the word to physical images, having once corrected the dull auditor with what has been said. ^C *Clothed in gold-fringed garments, variegated.* Another: *Clad in golden clasps and variegated garments*; again calling virtue by the name of gold. So also Paul says: If anyone builds upon this foundation gold, silver, precious stones, wood, hay, stubble (1 Cor. 3:12); representing to us virtue and vice by the appellations of these materials. For so that you might not think these things to be what is stored within, he does not allow you to imagine external things, but drags the mind inside. For just as a body appears beautiful when clothed in these things; so the soul is beautified when clothed in virtue. *Virgins shall be brought to the king after her.* Another: *They shall follow.* Another: *They shall be brought.* *Her neighbors shall be brought to you.* *They shall be brought in gladness and exultation; they shall be brought into the temple of the king.* Have you seen the fringed garments? Have you seen the golden robe, the flower of virginity? This is the garment of the Church. And behold for me the precision of the Prophet. Since, for the Church, because it was not immediately upon its constitution that the good of virginity flowered, but later and after some time, therefore he himself puts it down after these things, after it had forgotten the people and the house of the father, and had put on that adornment, and shone with beauty. Therefore he says: *Her neighbors shall be brought after her.* Her neighbors, not by place simply, but by way of life, and in harmony with her in the doctrines; for one would not call the virgins of the heretics [neighbors]; ^D for they are not neighbors to the queen. *They shall be brought in gladness and exultation.* See the apostolic element shining here, and that sentence also being shown in the Prophet. What is this? That they shall have tribulation for the flesh who marry (1 Cor. 7:28). And just as those have tribulation, so these have exultation and gladness. For the one is forced to be anxious about children, and husband, and house, and servants, and relatives, and fathers-in-law, and sons-in-law, and grandchildren, and many children, and childlessness (for it is not the time now to depict the burdens of marriage); but the virgin, being crucified, and having departed from present things, and having become higher than life's cares, and having crossed the Euripus, and looking every day toward heaven, enjoys the joy of the Spirit, and delights in exultation. The prophet hints not only at present things, but also at future things, when, having bright and splendid lamps, they meet the bridegroom, welcoming him. And by the *temple of the king* he calls here the palace, and by *chambers* the bedchambers. *Instead of your fathers, your sons have been born.* Another: *You shall have sons.* Since he mentioned people and fathers above, saying, Forget your people, and your father's house; showing that she will enjoy much prosperity also in this respect, he added this. For the barren woman is the mother of myriad children. So if you were torn away from parents, yet the choirs of children will be so glorious, so bright and prominent, as to fill the whole inhabited world.

13. To me he seems to speak of the apostles, who became teachers in her. Then, describing their power and strength, and glory, he says: *You shall set them as princes over all the earth.* Do these things need interpretation? I do not think so, just as the sun does not, when it is bright; and the things spoken of are clearer than this; for the apostles ran through the whole inhabited world, and became princes of all rulers, more sovereign, more powerful than kings. For kings indeed rule while living, but when they have died, they are undone; but these, when they have died, have ruled all the more.

and the laws of the fishermen have been extended throughout the entire inhabited world. The Roman Emperor could not impose laws upon the Persians, nor could the King of the Persians impose laws upon the Romans; but these men—these Palestinians—gave laws to the Persians, and to the Romans, and to the Thracians, and to the Scythians, and to the Indians, and to the Moors, and, in short, to the entire inhabited world. And they were firm and valid not only while they lived, but were confirmed even after they were dead; and those who received these laws would rather shed their blood a thousand times over than depart from them. ^B 18. "I will be mindful of Thy name from generation to generation." Therefore the peoples will confess Thee forever, and for ever and ever. Another says: "I will call to mind Thy name in each generation. Therefore the peoples will praise Thee perpetually." Another says: "For this cause the peoples will confess Thee." He declares the magnitude of the kingdom, from the length of the earth, from the breadth of the inhabited world, from the multitude of the nations that are subjected. He speaks also, from another angle, of his authority, that it will extend not only over the whole inhabited world, but also over all time. "For immortal," he says, "will be the memory of Thee, inscribed in our books, inscribed in public affairs, inscribed in the commandments." See how he prophesies the perpetuity of his own prophecy as well. For when he said, "I will be mindful of Thy name from generation to generation," this is what he signaled. "Even if I die," he says, "I will praise Thee even in death." The body will be dissolved, but the letters remain, and the law is perpetual. "Therefore the peoples will confess Thee." Where he began, there he ends, namely, in Christ. "Therefore." Therefore for what reason? Because Thou hast rightly performed so many and such great things, because Thou hast established such princes, because Thou hast driven out vice, because Thou hast planted virtue, because Thou hast joined our nature [to Thee], because Thou hast wrought these ineffable good deeds: the entire inhabited world will offer praise to Thee, not in a short time, nor in ten, or twenty, or a hundred years, nor in a part of the inhabited world, but earth and sea, the region that is habitable and the one that is not, will sing [Thy praise] for all eternity, giving thanks for the benefits they have received from Thee. For all these things, let us also give thanks to the kind and clement Christ; through whom, and with whom, be glory to the Father together with the Holy Spirit, now and ever, and unto the ages of ages. Amen.

ON PSALM XLV

^A sometimes from creation, and now from those things which happen to men, he proclaims His strength; this he does here as well.

The meaning of his words is this: He shakes everything, stirs it, changes it, whenever He wills; thus, everything is easy and ready for Him. To me, it seems that he here hints at the multitudes of the brave, and the high-ranking of the enemies, and the infinite common people of the opponents. For such is His power, he says, that it is enough for Him merely to nod, and all these things happen. How, then, can we fear when we have such a Master? ^B *Diapsalma*. Another: *Always*. *The onsets of the river*. Another: *Divisions*. The Hebrew [version reads]: *Phalagan*. *They make glad the city of God; the Most High has sanctified His tabernacle*. Another says: *The holy place of the dwelling of the Most High*. *God is in the midst of her, and she shall not be shaken. God shall help her in the early morning* [the morning]. Another says: *About the dawn*. Another: *The nodding of the morning*. Having spoken about His power and strength, and that everything is easy for Him, he shifts the discourse to the subject of the Jewish providence, representing in a few words the goods given to them. For this One, who is so powerful, who is so strong and terrible, and who leads and bears everything, who shakes and moves everything, and changes and displaces [everything], has filled our city with myriad goods. For "river" here represents the abundance of the supply of gifts from above, and the unobstructed and poured-out nature [of them], as if he were saying: Just as from fountains all goods flow to us. For just as a river, divided into myriad parts, waters the underlying land, so the providence of God flows from every side, carried in abundance, and coming with a rushing sound, and filling everything. It provides us not only with security, nor only with unbreakable help, but also with spiritual joy; therefore he says: *The Most High has sanctified His tabernacle*. And this, too, is no small part of His benevolence: that He called the place "His tabernacle."

2. And he has not placed the word "Most High" without cause. ^C He, then, who is so high, whom no place can contain, the ineffable Essence, deigned to call our city His tabernacle, and He encompasses it from every side. For this is what "in the midst of her" means, just as He says elsewhere: *Behold, I am with you*. He strengthens it from every side; for this reason, not only will it suffer no harm, but it will not even be shaken. And the cause is that it enjoys help that is very fast, being ready and prepared; for this is what "early morning" means: not failing, not delaying, but always fresh and flourishing, and at the fitting time. *Nations were troubled*. Another: *Nations were gathered*. *Kingdoms bowed*. *The Most High gave His voice, the earth was shaken*. ^D Here he shows the power of His help. For it was not merely by ordinary people attacking, but by kings and nations gathering from every side, circling, and besieging one city, [yet] it not only suffered no harm from them, but it even prevailed, and got the upper hand, and overturned those who attacked. For this serves as the meaning of *Kingdoms bowed, the Most High gave His voice*; as one might say, He took the cities by a mere shout. The word is coarse and humanly spoken. For God does not conquer with voice and shouting, but by a nod alone and by a will. But nevertheless, leading him [the reader] up from the coarser things, he devised a more elevated term. Because he introduces Him as one always arming Himself, showing that all those things are said metaphorically, and more tropically, and more condescendingly (for God has need of none of these things), he added, *The Most High gave His voice, and the earth was shaken*; showing that He shakes not only cities and nations and lands, but the very element itself. He knows also how to call the multitudes "earth," as when he says: *And all the earth was one lip*. *The Lord of hosts is with us; the God of Jacob is our helper*. The Hebrew [instead] of "of hosts" said "Sabaoth." Observe how he leads the discourse up from the earth to heaven, to the infinite companies of angels, to the nations of the archangels, to the powers above. For what are you telling me of camps, and barbarians, and men perishing? he says. Consider His strength from the kingdom in the heavens: how many camps of the invisible powers He has arranged under Himself. And he rightly called them "powers," indicating their strength; which he also says elsewhere: *Mighty in strength, doing His word*. For, indeed, one angel once going forth destroyed one hundred and eighty-five thousand. What then, if He is powerful indeed, but does not wish to reach out a hand to us? But do not fear even this, he says; for this reason he added, *Our helper*. Therefore, He both wills it and is able; do not fear then. What then if we are unworthy? But we have paternal philanthropy towards Him. Therefore, even adding this, he said, *God of Jacob*, as if he were saying: This is always His custom, he says, from above, and from the beginning. *Diapsalma*. Another: *Always*. *Come and see the works of God, who has set signs upon the earth, taking away wars until the ends of the earth. He shall shatter the bow, and break the weapon* (another says: *He shattered*), *and burn shields in fire*. Another: *And He shall burn chariots in fire*. Having spoken about the earth, about the sea, about the mountains, about the spiritual supply which had occurred to them, about the help, he again extends the subject to the spectators, calling them to the trophies with great pleasure and disposition toward the Master, and recounting the victories which He wrought on their behalf. And he rightly said, *Signs*, he did not say, "victories and trophies." For the things that happened did not occur according to sequence, nor were the matters of the battle judged by weapons and strength of bodies, but by the nod of God, with the events demonstrating that He was the One commanding. For since the weak were defeating the strong, the few the many, the conquered the rulers, and things were happening beyond hope, he naturally calls them "signs," as occurring paradoxically and spread throughout the earth.

3. And one would not be wrong in taking this also according to anagogy, and for the present time. For He indeed put an end to a grievous war, that of the demons, and...

the end of the world, and He has extinguished the sensible war of the same. Which Esaias also signifying said: They shall beat their swords into plowshares, and their spears into pruning hooks, and nation shall not take up sword against nation, neither shall they learn war anymore (Is. II, 4). For before the coming of Christ, all men were instructed in arms, and no one was exempt from this duty, and cities fought against cities, and war was carried on everywhere; but now the greater part of the world lives in peace, with all people safely pursuing their crafts, tilling the land, and sailing the sea; and there are but few soldiers, who fight on behalf of all the others. And indeed, even for these there would be no remnant of use, if we were to do what is fitting, and were not in need of being reminded by afflictions. He calls his wrath "fire" here, and speaks of the thing that happened, namely that He burned their arms and chariots, when He had conquered them by force, which Ezechiel also says (Ezech. XXXIX, 10); and those who are studious know the history. ^A 11. Be still, and know that I am God. I will be exalted in the nations, I will be exalted in the earth. Another says: Take heed, and know. Another: Cease, so that you may know. The Hebrew, however, says: Ouarphou ouadou. Here he seems to me to be addressing the nations, saying almost this: You certainly know His strength, and the power which extends everywhere in the world; but you have need of leisure, you need a sound mind. Furthermore, the word "cease" signifies this same thing: abandon error, depart from your former way of life, take breath from the darkness of the wicked things that hold you, so that, led by the teaching of miracles, and possessed of a quiet mind, you may know the God of all things. For miracles alone do not suffice, if a pious and grateful mind is not present. For even among the Jews miracles took place, and yet no profit was brought from them for their salvation. Just as the rays of the sun are not sufficient, if the eye is not also pure and sound: so neither are miracles alone sufficient here. Wherefore, having discussed those matters, he exhorts those who are to reap the benefit from them to repent of the evils that hold them captive, so that they may be able to know the God of all things. Be still, and know that I am God, not idols, nor statues. Be still, therefore, and I will show you many most evident proofs. For this is what "I will be exalted in the nations, I will be exalted in the earth" intends, that is, through works I will be shown to you as great and high. For that pure, incorruptible, and ineffable nature has its own height. But because you do not perceive it, I will show it to you through works. And not only in Palestine, nor only in Jerusalem, but also among you nations. Thus, therefore, is He exalted, conquering and overcoming them, working miracles in Babylon, miracles in Egypt, miracles in the wilderness, miracles throughout the whole world, so that they might have the instruction of His knowledge everywhere. 12. The Lord of hosts is with us, the protector of us is the God of Jacob. This, therefore, is the God who is great everywhere, who is high everywhere, who has always stood with us. Do not fear, therefore, nor be troubled, since you have a Lord so unconquerable: to whom belongs glory, honor, and magnificence, with the Father, who is without beginning, and His life-giving Spirit, now and always, and unto the ages of ages. Amen.

CONCERNING PSALM XLVI

To the end, for the sons of Core. Another: To the sons of Core. 2. All nations, clap your hands. Another: With a voice of exultation. Another: Signify with a voice of praise. 3. Because the Lord is most high, terrible, a great king over all the earth. ^A Since he describes the victories and trophies they prepared for themselves against enemies, and calls the whole world to praise the things that have been done. But to some it perhaps seems that the prelude is unworthy of the exhortation of the divine Spirit, as is such a command for applause, noise, and shouting. For someone might say that these things perhaps do not befit those who gather in this venerable place established for teaching, but rather those who spend their time in the theater and at banquets, to beat cymbals and clap hands; but quiet, order, and moderation befit men who are instructed by the grace of the Spirit. ^B What, then, is signified by these things, and what jubilation, what applause does he mention? For those who are about to do battle in array have been accustomed to do this—to jubilate, I say, and to give the greatest applause with their hands, to terrify the enemy; but this is foreign to a tranquil mind. The Psalm, however, commands both, to clap the hands and to jubilate. What is it, then, that has been said? It signifies nothing else but pleasure and a symbol of victory. For elsewhere also the prophet introduces rivers clapping their hands, saying: The rivers shall clap their hands for the same (Ps. XCVII, 8). Esaias also introduces trees doing this, [and the mountains and hills] leaping (Ps. CXIII, 4): not that we should understand that the mountains and hills are leaping, or that the rivers are clapping or have hands (for this would be the height of madness), but that we might learn of extreme joy. ^C Thus also we are able to see this in men. And why did he not say, "Rejoice and leap," but "Clap and jubilate"? To show us the remarkable joy. Just as Christ, when He says, But you, when you fast, anoint your head and wash your face (Matth. VI, 17) (for none of us does this), is not commanding anointing, but is showing joy and a glad mind (for He commands that one should fast joyfully, not wearing a sad face): so even here we are not commanded to clap our hands and to jubilate, but while we sing psalms, to rejoice and be affected with pleasure. Justly, then, might one take the Psalm by way of anagoge, having been raised above history. For even if it takes its beginning and prelude from sensible things, it nevertheless leads the auditor to intelligible ones. For what was said before on the subject of how holy Scripture is to be received ^D remains.

I say: some things must be received as they are said, but others the opposite of what is stated, as it is in that passage: *Wolves and lambs shall pasture together* (Isai. 11. 6). For we shall not understand wolves and lambs, nor chaff, and ox, and bull, but we characterize the manners of men through the image of the irrational creatures. Other things must be received in a double sense, understanding both the sensible objects and receiving the intelligible ones: just as in the anagogy of the son of Abraham. For we know that the son was brought up, and we select another thing hidden in the meaning through the son, namely, the cross. And regarding the lamb in Egypt, again in the same way we characterize the image of the passion. This must be done also in this place. For the discourse is not simply about the Arabs and their neighbors, but it calls all the nations. *For the Lord is most high, terrible, a great king over all the earth.* ^A He therefore rouses the auditor from the very prelude to such a weight of Gospels, and to the festival of the inhabited world, and to a certain divine and spiritual feast, and to the mystery delivered down from the heavens. For this reason, he says: *Clap your hands*; that is, be glad, exult. For the evangelical word also commands this, saying: *Exult*; not altogether commanding to leap and jump (for this is illiberal), but declaring the intensity of the joy. For what is taking place is worthy of great pleasure. For as much land as the sun surveys, the evangelical word has run over, and the whole inhabited world was saved, and those who before this were held in error showed a philosophy greater than the Jewish worship. *All nations, clap your hands.* Those filthy ones before this, he says, ^B those accursed ones, those stained with blood every day through the unclean sacrifices, through which you slaughtered children, and dared shameful acts, and went against nature itself, through these now clap your hands. *Shout to God with a voice of exultation.* Through that tongue, through which you tasted the cursed things, through which you brought forth blasphemous words, through this shout the victory song. For it is a custom for armies, when the camp of the adversary inclines, to no longer use close-quarters combat, but with one voice, with a cry and a shout, to shake the souls of those already defeated; which is the greatest proof of a brilliant victory and a trophy, when the war is not decided by hands, but the cry and the shout begins, instead of hands and instead of weapons.

2. The entire work, then, has become Christ's; for He himself destroyed this grievous war, having bound the strong man and plundered his vessels. Being a lover of mankind, He makes those who have labored nothing to enjoy this victory and the trophies, and prepares them to offer the victory cry, just as if they themselves were the ones who had succeeded and conquered. Therefore all cry out, not some obscure voice, but one that is very distinct: *Where is your sting, O death? Where is your victory, O Hades?* (1 Cor. 15. 55). And again: *God ascended with a shout.* For this has been said in this psalm. And again elsewhere: *You ascended on high, you led captivity captive, you received gifts among men* (Ps. 67. 19; Eph. 4. 8). The Jews also once offered a victory voice when the camp of the Egyptians was being submerged, saying: *Let us sing to the Lord; for he has been gloriously glorified* (Exod. 15. 1). But ours is much greater, not with Egyptians, but with demons submerged; ^C not with Pharaoh, but with the devil conquered; not with sensible weapons taken, but with wickedness destroyed; not in the Red Sea, but in the laver of regeneration; not with those departing into the land of promise, but those being moved into heaven; not eating manna, but feeding on the Master’s body; not drinking water from a rock, but blood from a side. For this reason he says: *Clap your hands*, because having been released from stones and woods, you have passed over the heavens, and the heavens of heavens, and have stood before the royal throne itself. *Shout* therefore *to God*; that is, offer the thanksgiving to Him, to Him the victory, to Him the trophy. The war is not human, nor is the battle sensible, nor is the struggle for any of the things of this life, but for the heavens themselves, and those in the heavens. He himself commanded this war, and shared with us the victory. *For the Lord is most high, terrible, a great king over all the earth.* Where now are those who diminish the glory of the Only-begotten? Behold, the Son is called a great king, which was said about the Father: *For do not swear*, he says, *neither by heaven, for it is his throne; nor to Jerusalem, for it is the city of the great king* (Matth. 5. 34, 35). And again elsewhere: *God the mighty, the powerful* (Isai. 9. 6); which is to be king. ^D When, therefore, you hear that your Master was crucified, that He was hung on the cross, that He was buried, that He descended into the lower parts of the earth, do not fall, nor be troubled; for He is most high, and most high by nature. That which is high by nature could never be moved from its height, nor could it become lowly; but even in His lowliness the height remains and is displayed. Since even when dying, then most of all He showed His power against death. *The light shines in the darkness*, it says, *and the darkness did not comprehend it* (Joan. 1. 5): so truly also His height was shown in the lowliness. See Him, therefore, being in Hades, and shaking all the high things. For the sun then turned back its rays, rocks were split, the veil was rent, the earth was shaking, Judas was hanging himself, Pilate and his wife were terrified, the judge himself was making his defense. When, therefore, you hear that He was bound and scourged, do not be confused; but see Him even in bonds demonstrating power. He said, *Whom do you seek?* (Joan. 18. 4), and he cast them all backward. Have you seen how terrible He is, working so many things by voice alone and by a nod? When, therefore, you see Him dead, let your mind conceive the stone being taken away, the angels who remained at the tomb with fear, Hades being loosed, death being melted, the prisoners being released: and then you will see His terrible nature. If in the time of dishonor He displayed such things, in heaven, on earth, in Hades, what will He not display in the time of His future presence? Hear what the demons say in the time of His lowliness, those who were foaming, those who were loosening bonds, those who were making the road impassable: *What have we to do with you, Son of God?*