Homily on Psalm 41

to answer him. In that sense, the term *hypakouein* (to answer) is also used in Job 14:15, where the Septuagint has: *kaleseis, ego de soi hypakousomai*, where the Vulgate reads: *Vocabis me, et ego respondebo tibi* ("You will call me, and I will answer you"). Athanasius is clear in his *Apology for his Flight* (p. 354): "Sitting upon my throne, I instructed the deacon to read the psalm and the people to answer, 'For his mercy is for ever'." And in his *Letter to Marcellinus the Count* (p. 998): "To sing the Psalter having an *alleluiaria*," where he indicates Psalms 104, 105, 106, 110, 111, 112, 113, 114, 115, 118, 134, 146, 147, 148, 149, 150. From these testimonies it is clear that *hypakouein* and *hypopsallein* mean to answer the reader or to sing along with the one who is chanting; and thus an *hypakoe* is an answer or a response—contrary to the translation of Gentianus Hervetus, who, always seeking an interpretation from the verb "to hear," ruins the sense of the passages. This is also misunderstood by Goar in his *Euchologion* (p. 57), where he translates *hypakoe* as "hearing," although he expresses doubt and brings forward the opinions of various others. Therefore, the people were said to *hypakouein* and *hypopsallein* when they sang along with the deacon or priests or clerics who were leading the chant, or when they answered those who were reading; and an *hypakoe* was that very thing which was answered; for example, "As the deer pants for the water brooks," etc. "Just as the deer pants for the water brooks, so my soul pants for you, O God,"—this was the *hypakoe* or response; there were also other *hypakoe* responses.

ON PSALM XLI

"As the deer pants for the water brooks" (v. 2). And for what reason the Psalm is introduced into our life, and why it is sung with a chant. And concerning the gentleness and patience of God.

We previously spoke about Melchisedech, on account of the length of those things that were said; yet I was admiring you for your attention and wisdom in listening, and because, even though the discourse was rather long, you followed us to the very end, although the discourse was not only long but also possessed great difficulty. But neither the length nor the difficulty of the matter conquered the eagerness of your spirit. Come, then, let us remunerate you for that labor by conversing with you today in a clearer manner. For the mind of the audience must not be kept constantly tightened, for it is easily broken; nor, on the other hand, should it always be remitted and relaxed, for from this it becomes duller. Therefore, a varied manner of teaching must be used: at one time a more popular discourse, and one better adapted to delight the congregation, must be used, and at another time a sharper one, and one more suited to striving. Just as I was saying then, that while wolves attack the flock, the shepherds leave the flute and take the sling in hand: so now, while the Jewish feasts—which are more savage than any wolves—have passed, let us leave the sling again and return to the flute; and ceasing from a more competitive manner of speaking, let us approach some other more open topics, taking up the cithara of David himself, and bringing into our midst the response that we all sing today. What response, then? "As the deer pants for the water brooks, so my soul pants for you, O God."

On the power of music; why the Psalms were invented; that we should sing with understanding.

It is necessary, first of all, to say for what reason this Psalm was introduced into our life, and why this prophecy is said especially with a chant. Hear, therefore, for what reason it is said with a chant. When God saw that many men were quite sluggish and neither came willingly to read spiritual things, nor were willing to tolerate the labor involved in it, wishing to make the labor more pleasant and to diminish the sense of its fatigue, he mingled melody with prophecy, so that all, delighted by the modulation of the chant, might emit their sacred hymns with great eagerness of spirit. For nothing so lifts up the soul, makes it, as it were, winged, frees it from the earth, and loosens it from the bonds of the body, and makes it love wisdom, and causes it to laugh at all things connected with this life, as the modulation of the chant and the divine song composed in rhythm. Our nature is surely so delighted by chants and songs that even infants hanging at the breast, if they are weeping and distressed, are lulled by such a means. Nurses, certainly, who carry them in their arms, often going back and forth and singing some childish songs to them, hush them to sleep in this way. For this reason, also, travelers driving their beasts of burden at midday often do this, singing to console them for the difficulty of the journey with those songs. And not only travelers, but also farmers treading grapes in the winepress, gathering the vintage, and tending the vines, and doing any other work, often sing. Sailors also do this while pulling the oars. And now women, too, weaving and sorting the tangled threads with the shuttle, often do this, each one by herself, and often...

all together in harmony, singing one certain melody. Women do this, and travelers, and farmers, and sailors, hastening to comfort the toil of their labors with song, inasmuch as the soul, when it hears a melody and chant, is more easily able to bear all things that are troublesome and burdensome. ^A Since, therefore, the soul is by nature so inclined toward this kind of delight, that it might not be that the demons introduce lewd songs and ruin everything, God has fortified it with Psalms, so that the thing brings both pleasure and profit simultaneously. For from external songs come harm, and destruction, and many grievous things would be introduced; for the more profligate and lawless of these songs, taking root in the parts of the soul, make it weaker and softer; but from the spiritual Psalms comes much gain, and great is the benefit, and great is the sanctification, and it becomes an occasion for all philosophy, since the words cleanse the soul, and the Holy Spirit quickly flies to the soul that sings such things. For that those who sing with understanding call upon the grace of the Spirit, hear what Paul says: "Do not be drunk with wine, in which is debauchery, but be filled with the Spirit." He added also the manner of being filled: "Singing and making melody in your hearts to the Lord." What is "in your hearts"? With understanding, he says, so that the mouth might not speak the words while the mind spends its time wandering everywhere outside, but that the soul may listen to the tongue.

^B And just as where there is mud, pigs run, but where there are aromas and incense, bees settle; so where there are lewd songs, demons gather; but where there are spiritual melodies, the grace of the Spirit arrives and sanctifies both the mouth and the soul. I say these things not that you might only praise them, but that you might also teach children and wives to sing such songs of this kind, not only at the loom, nor in other jobs, but especially at the table. For since the devil lies in wait for the most part at banquets—having drunkenness and gluttony as his allies, and disorderly laughter, and a relaxed soul—it is then most necessary, both before and after the meal, to fortify against him the safety that comes from the Psalms, and for you to rise up together with your wife and children after the banquet and offer holy hymns to God. For if Paul, having unbearable lashes laid upon him, and being bound to wood, and living in a prison, in the middle of the night—when sleep is most sweet to all—continued with Silas singing hymns to God, and was forced by neither the place, nor the time, nor the worry, nor the tyranny of sleep, nor the pain of those tortures, nor from anywhere else at all to abandon the melody; much more do we, who live pleasantly and enjoy the good things of God, owe it to send up hymns of thanksgiving to Him, so that even if something improper should come into our soul from drunkenness and gluttony, the psalmody entering in may cause all those improper and evil designs to flee away. And just as many of the wealthy, having filled a sponge with balsam, wipe their tables, so that if any stain has come from the foods, it might be swept away and show the table clean; so let us also do, having filled the mouth instead of with balsam with spiritual melody, so that if any stain were made from gluttony in the soul, through that melody we might wipe it off, and say standing together: "You have gladdened us, O Lord, in your work, and we shall exult in the works of your hands" (Ps. XCII, 5). And let a prayer be added after the psalmody, so that along with the soul we may sanctify the house itself. ^C For just as those who bring mimes, and dancers, and lewd women into banquets call demons and the devil there, and fill their own houses with countless wars (for from thence come jealousies, and adulteries, and fornications, and countless evils); so those who call for David with the cithara summon Christ within through him. And where Christ is, no demon will ever dare to enter, or rather, not even to peer in; but there is peace, and love, and all good things will come as if from fountains. They make their house a theater; you make your room a church. For where there is a psalm, and prayer, and a choir of prophets, and a mind of the singers that is beloved of God, one would not err to call this gathering a church. And even if you do not know the power of the words, for the time being train the mouth itself to say the words. For the tongue is sanctified even through words when these are spoken with eagerness. If we establish ourselves in this habit, we will never—not even if we are busy or slothful—approach this good service, as the habit will force us, even against our will, to perform this good worship every day. In this melody, even if someone is aged, even if young, even if rough-voiced, even if ignorant of all rhythm, no accusation is made. For that which is sought here is a sober soul, an awakened mind, a contrite heart, a resolute reasoning, a cleansed conscience. If having these you enter into the holy choir of God, you will be able to stand beside David himself. Here there is no need of a cithara, nor of stretched strings, nor of a plectrum and skill, nor of any instruments; but if you wish, you will make yourself a cithara, having mortified the members of the flesh and having made much harmony between your body and your soul. For when the flesh does not desire against the Spirit, but yields to the commands of that One, and brings this [flesh] to the end of the excellent and admirable path, thus you will produce spiritual melody. ^D There is no need for skill here that is perfected over a long time; but there is need for a noble intention only, and we shall receive the experience in a brief moment of time. There is no need of a place, no need of a time; but it is permitted to sing in the mind in every place and at every time. For even if you are walking in the marketplace, even if you are in the roads, even if you are sitting with friends, it is permitted to stir up the soul. It is permitted to cry out while silent. Thus Moses also cried out, and God heard (Exod. XIV, 15). And if you are an artisan, sitting in a workshop and working, you will be able to sing. And if you are a soldier, serving in a court, you will be able to do this same thing.

It is possible to sing even without a voice, by the mind resounding within. For we do not sing to men, but to God, who possesses the power to hear even our hearts and to enter into the secret things of our mind. Paul also, pointing this out, cries out, saying: *The Spirit Himself intercedes for us with groanings which cannot be uttered. Now He who searches the hearts knows what the mind of the Spirit is, that He makes intercession for the saints according to God* (Rom. 8:26-27). He said this not because the Spirit groans, but because spiritual men, who have the gifts of the Spirit, when praying for their neighbors and offering supplications, do so with contrition and groanings. Let us also do this, and everyday intercede with God through the psalms and prayers. But in order that we may not offer words only, but may also know the very power of the expressions, come, let us bring the proem of this Psalm into our midst. What, therefore, is the proem? *As the deer pants after the fountains of waters, so my soul pants after Thee, O God.* This is the custom of those who love: not to keep love in silence, but to declare it to their neighbors, and to say that they love. For the nature of love is a warm thing, and the soul cannot bear to keep it in silence. And for this reason, Paul the lover also said to the Corinthians: *Our mouth is opened to you, O Corinthians* (2 Cor. 6:11); that is to say, I cannot contain it and suppress love in silence, but I carry you always and everywhere, both in my mind and on my tongue. Thus also this blessed man, loving God and burning with love, cannot bring his soul to be silent, but sometimes he says, *As the deer pants after the fountains of waters, so my soul pants after Thee, O God*; and at other times, *O God, my God, I watch for Thee at dawn.* *My soul has thirsted for Thee, as a land inaccessible, waterless, and desert* (Ps. 62:1). For thus did another interpreter say. Because he cannot represent love by words, he explores this way and that, seeking an example, so that he might indicate his love to us even by that means, and make us partakers of his love. Let us therefore believe him, and learn to love in this way.

We are able to love God, even if we do not see Him. And let no one say to me, "And how can I love God, whom I do not see?" For we love many, even though we do not see them, such as our friends who have gone abroad, or our children, or parents, or relatives and kin; and the fact that we do not see them causes us no impediment; rather, this very thing more kindles the love, and increases the desire. And for this reason, speaking of Moses, Paul also says that, having left behind treasures and wealth and the splendor of a kingdom and all other glitter in Egypt, he preferred to be afflicted with the Jews; then, teaching us the reason, that he was doing all these things on account of God, he added: *For he endured as seeing the Invisible* (Hebr. 11:27). You do not see God, but you see His creatures, you see His works, the heaven, and the earth, and the sea. But he who loves, if he sees the handiwork of the beloved, if a shoe, if a garment, if any other thing, he is kindled. You do not see God, but you see His servants, His friends—I mean the holy men, and those who have confidence toward Him. Observe and cherish those now, and you will have no light comfort for your desire. Indeed, among men, we are accustomed to love not only our own friends, but even those who are loved by them. And if one of those who are loved by us should say, "I love this man or that," and if that person has been affected by some benefit, I consider that I have received a benefit myself; we do everything and expend all our efforts in order that, just as if we were seeing the beloved, we might show every zeal toward him. We can do this same thing most excellently in the case of Christ. He said: "I love the poor"; and if they receive any good thing, it is as if I myself had received it, and I return the recompense (cf. Matt. 19:21). For the sake of cherishing and supporting them, let us not fail to do anything; nay, rather, let us pour out all our resources upon them, believing that we are feeding God through them. For that He is being fed while they are fed, hear what Christ says: "You saw me hungering," He says, "and you fed me; thirsting, and you gave me drink; naked, and you clothed me" (Matt. 25:35-36); and He has given us many ways by which we can comfort our desire.

Three things stir up love. The beauty of God.

and which have not entered into the heart of man, those things which God has prepared for them that love Him* (1 Cor. 2:9). And again: *O the depth of the riches and wisdom and knowledge of God! How unsearchable are His judgments, and His ways past finding out!* (Rom. 11:33). But who could set forth in speech the affection that He has shown toward us? In amazement at this, John said: *For God so loved the world, that He gave His only-begotten Son* (John 3:16). But if you wish also to hear His words and learn of His longing, listen to what He says through the prophet: *Will a woman forget to have pity upon the offspring of her womb? But even if a woman should forget these things, yet I will not forget you* (Isai. 49:15). And just as he said: *As the deer longs for the fountains of water, so my soul longs for Thee, O God*; so also Christ says: *As a hen gathers her chicks, so I wished to gather your children, and you would not* (Matt. 23:37). And again: *As a father pities his children, so the Lord has pitied them that fear Him* (Ps. 102:13). And again: *For according to the height of heaven from the earth, the Lord has strengthened His mercy upon them that fear Him* (Ibid. 11). And just as the prophet seeks a pattern in order to show his own longing, so also God has used certain patterns in order to reveal to us the love that He has for our salvation. And the prophet spoke of a thirsty deer and scorched earth; but God speaks of the affection of birds for their chicks, and the care of fathers, and the height of heaven from the earth, and the tender mercies of mothers—not because He loves us only so much as a mother loves her child, but because there are no greater proofs of friendship ^A to be found among us than these common terms, norms, and examples. Since He loves us not only as much as a tender mother loves her children, but much more, listen to what He says: *For if a woman should even forget her offspring, yet I will not forget you*. By this He was saying, showing that His longing for us is warmer than any natural affection. As you gather all these things together, reflect upon them with yourself, and you will kindle a warm love, and you will light a bright flame. Since, therefore, nothing is as accustomed to kindle friendships among us men as the memory of the benefits we have enjoyed, let us do this also in the case of God. Let us reflect upon how many things He has done for our sake: the heaven itself, the earth, the sea, the air, the plants on the earth, the varied flowers, the livestock, the reptiles, those in the sea, those in the midst of the air, the stars in the heaven, the sun, the moon, all things visible simply, the lightnings, the orderly arrangement of the seasons, the succession of day and night, the annual changes. He breathed in a soul, granted reason, and honored us with the greatest authority. He sent angels, He sent prophets, and later His own only-begotten Son. And after those things, this One also exhorts us both through Himself and through the only-begotten Son, that you might be saved; and Paul does not cease ^B pleading, *As God exhorts through us, we beseech you on behalf of Christ, be reconciled to God* (2 Cor. 5:20). He made us receive the first fruits, He made Him sit above every principality, power, and dominion, and every name that is named, not only in this age, but also in the one to come (Ephes. 1:21). Now truly it is timely to say: *Who shall tell of the powers of the Lord, and shall make all His praises heard?* (Ps. 105:2). And that again: *What shall I render to the Lord for all that He has rendered unto me?* (Ps. 115:12). For what could be equal to this honor, to see the first fruit of our race, which had offended in so many ways, and which was dishonored, sitting at such a height and enjoying such honor? And do not count only the common benefits, but also your own: if ever you fell into slander and were delivered from the accusation; if ever in the dead of, and middle of, the night you encountered robbers and escaped their snares; if ever you were delivered from a loss that had been brought upon you; if you fell into a grievous illness and found consolation.

5. Call to mind all the benefits of God that have happened throughout your whole life, and you will find many, not only throughout your whole life, but even in a single day. And if God wished to set in our midst all the benefits that He bestows upon us daily, while we are unaware and do not know of them, we would not be able to count them. ^C How many demons are carried about in this air? How many opposing powers? If He only allowed them to show their own terrifying and joyless appearance to us, would we not have gone out of our minds? Would we not have perished? Would we not have been destroyed? Therefore, reflecting upon all these things, and our own sins—as many as we stumble into willingly and as many we commit in ignorance (for even this is no small thing in the account of benefits, that God does not pursue our transgressions every single day)—we will be able to love God. For when you think of how many sins you commit each day, and how many benefits you receive each day, and how much forbearance you enjoy, and how much relief, and that if God were to pursue us every day, you would not have lived even a short time (according to the Prophet who says: *If Thou, O Lord, shouldst mark iniquities, O Lord, who shall stand?* (Ps. 129:3)), you will give Him thanks, and you will not be vexed at anything that happens; but you will say that even if you suffer ten thousand things, you have not yet rendered the equivalent punishment. And being so disposed, you will kindle a great longing, and you will be able to say with the prophet: *As the deer longs for the fountains of water, so my soul longs for Thee, O God*. It is worth investigating why He brought this animal into the midst. How is the deer thirsty? And for this reason it runs constantly to the fountains of water. It becomes thirsty both by nature ^D and because it eats snakes and is nourished by their bodies. Do you also do this: eat the intelligible snake; strike down sin, and you will be able to thirst for the longing of God. For just as a wicked conscience makes us filthy and plunges us into despair, so if we strike down

sins, if we have purged away wickedness, we shall be able to look toward spiritual longing, to call upon God with great alacrity of mind, and to kindle a more vehement love, and to echo this response not only with words but also with deeds. For it was for this reason that that blessed man sang the psalms for us, or rather, the grace of the Spirit did, not so that we might merely utter the words, but so that we might meditate upon them with our actions as well. Do not, therefore, suppose that you come here only to say the words, but that when you respond, you may consider that pacts and covenants have been made. For when you say, "As the hart panteth after the fountains of waters, so panteth my soul after thee, O God," you have made a pact with God, you have written a contract without paper or ink, having professed with your voice that you yourself love Him above all things, and that you prefer nothing to Him, and that you burn with love for Him. If, therefore, upon leaving, you see some beautiful and shameless woman enticing you and alluring you to the love of herself, say to her: "I cannot follow you, I have made a pact with God, and in the presence of the brethren, the priests, and the teachers, I have professed and promised by that response that I love Him in such a way, 'As the hart panteth after the fountains of waters.' I am afraid to transgress the covenants; I meditate upon that one love from now on." If you see silver lying in the marketplace, or golden garments, or others walking about gloriously, surrounded by servants, and having horses with golden bridles, let not that pomp move you, but sing again to yourself, and say to your soul: "A little while ago we sang, 'As the hart panteth after the fountains of waters, so panteth my soul after thee, O God,' and that which was written we have attributed to ourselves, and have made it our own." Let us therefore love none of those things that pertain to this life, so that that love may remain pure and entire for us, and not become divided and weaker. These riches will be able to bestow upon us all wealth, all treasure, all glory, all reputation, all brightness. Let us obtain these, and we shall be in need of nothing else. For if those who are possessed by a base love, and are inflamed by the ardor for some girl, even if she be deformed, neither fear the threats of parents, nor heed the reproaches of friends, nor care for the criticism of many others, but, striving toward her as if to a target, both despise their home, and their paternal inheritance, and hold in contempt their glory, their reputation, and the exhortations of friends, thinking that they have great consolation regarding all these things if they are only held in value and honor by their beloved, even if she be vile, infamous, and whoever she may be: shall those who love God as is fitting ever feel what is either glorious or troublesome among men? They will not even grasp the pomp of the present life, as those who are directed toward that love, but they will laugh at every prosperity, and will hold in contempt all adverse things, as those who are bound by the desire for God, and see nothing else except Him alone, and always think upon Him, and consider themselves more blessed than all others. Even if they are in poverty, even if in ignominy, even if in chains, even if in afflictions, ^A even if they are in the direst evils: in all things that they suffer they will think themselves to be in a better condition than kings, having a certain admirable consolation, because they suffer these things for the sake of Him whom they love. ^B Paul was in daily deaths, in prisons, in shipwrecks, in deserts, in scourges, in innumerable other punishments, yet he rejoiced, and exulted, and gloried (2 Cor. 11.23) not only in the hope of the glory of God, but we also "glory in tribulations" (Rom. 5.2, 3); now however again: "I rejoice in my passions, and I fill up those things that are wanting of the sufferings of Christ in my flesh" (Col. 1.24); and he calls that thing a grace, thus confessing and saying: "To us it is given by Christ not only that we should believe in Him, but that we should also suffer for Him" (Philip. 1.29). Let us also study to be of the same mind, and let us bear all the troubles that befall us placidly and willingly. But we shall be able to bear them if we have loved God as the prophet loved Him. For we can see His love not only from that response, but also from those things that follow. For when he had said: "As the hart panteth after the fountains of waters, so panteth my soul after thee, O God," he subjoined, saying: ^C "My soul hath thirsted after the strong living God: when shall I come and appear before the face of God?" He did not say: "My soul has loved the living God," nor, "My soul has cherished the living God," but in order to show the affection, he called the love a "thirst," signifying to us both things, both the ardor of the love, and the perpetuity of the same. For just as those who thirst do not undergo this in one day, and two, and three, but through their whole life, nature leading us to this: so also that blessed man, and all the saints, were not in compunction for one day alone, as many men are, nor for two, nor for three (for this would not be a thing to marvel at), but they persevered in loving religiously and daily, and grew in love. Which indeed he himself also signifying said, "My soul hath thirsted after the strong living God," wishing at the same time to state the cause, so that through you he might show how someone can love God in this way. For this he declared through those things that follow, when he said: "My soul hath thirsted after God," and he subjoined, "the Living," almost urging and shouting to all who are panting after the things of this life: "Why do you grow insane over bodies? Why do you love bodies? Why do you desire glory? Why do you covet pleasure?" None of those things remains and lives for eternity, but it flows away and passes by, and is emptier than a shadow, and more deceitful than dreams, and it is corrupted and dies more quickly than spring flowers. ^D For why should I not say it is more quickly corrupted and dies, when some things indeed leave us together with the present life, and others are dissolved even before? Uncertain is the possession of them, unstable the use and enjoyment of them, swift is the change. But in God there is nothing of this kind, but He indeed lives and remains forever, receiving no change, nor any conversion. Therefore, having left behind those things that fall and are momentary, let us love Him who is eternal and perpetual. For it cannot be that he who loves Him can ever be affected by shame; it cannot be that he should fall from Him; it cannot be that he should be destitute of Him whom he loves. He who loves money, either by death approaching, or even before death, is stripped of those things which he desires. He who loves present glory, the same thing often [happens to him].

The beauty of bodies, too, is often extinguished much faster than the things already mentioned, and all worldly things, in a word, are transient and ephemeral, and before they arrive and appear, they immediately vanish. But the love of spiritual things is the exact opposite; it thrives and blooms constantly, and it does not know old age, nor does it admit of antiquity, nor is it liable to any change, alteration, or uncertainty of the future. Indeed, it even benefits those who possess it here, encircles them on every side, and does not abandon them when they depart from here, but travels with them, transfers with them, and renders them brighter than their own luminaries on that day. ^B Knowing this, the blessed David continued to love, and could not bear to keep this love within; he strove in every way to show to those who heard him the fire that was confining him within. For after saying, *My soul has thirsted for the living, strong God*, he added, *When shall I come and appear before the face of God?* See the man burning, see him inflamed. Knowing that he would see Him after departing from here, he does not even await the postponement; he cannot bear the delay, but here he shows us an apostolic mindset; for just as he [Paul] groaned at the delaying of his departure from here, so too did this man experience the same thing. For this reason he said, *When shall I come and appear before the face of God?* And if he had been a private ^C and lowly individual, living in poverty, it would still have been a great thing to despise the present life; but it is not as great as it is now for one who is king, enjoying such luxury, partaking of such glory, having won countless victories, having vanquished many wars, and being radiant and famed everywhere, to laugh at all these things—at wealth, and glory, and every luxury—and to pant for the things to come. This is the mark of a great-souled mind, of a philosophical soul, and one winged with heavenly love.

7. Let us, then, also imitate this man, and let us not admire the present, so that we may admire the future; or rather, let us admire the future, so that we may not admire the present. For if we constantly dwell in thoughts about those things—and we ponder within ourselves the kingdom of heaven, the immortality, the life that never ends, the choir with the angels, the dwelling with Christ, that ^D unsullied glory, the life exempt from all pain—and we realize that both tears, and insults, and revilings, and death, and sadness, and pain, and old age, and disease