Homily on Psalm 44

^A both remain. A similar miracle was happening also in that case. For they attacked like fire, they set upon [me] with eagerness like bees; they had [me] enclosed within, and were unable to effect anything. For the invincible weapon, the unassailable alliance, the name of God, drove them all away. ^B *Being shoved, I was overturned to fall, and the Lord supported me.* He stated the magnitude of the dangers, from the multitude, from the appearance, from the eagerness, from the wrath of those coming upon [him]; he also speaks of what he himself suffered. Thus, he says, the dangers prevailed over me, such that I was near even to falling and being cast down. For I was so overturned being shoved, that I was about to fall; but when at last I was on the point of being brought to my knees and prostrated, and all human hope was despaired of, then he displayed his own alliance. God does this, so that no one may misappropriate the glory for himself. He did this also in the history of the Judges in the case of Gideon. For this reason also, in the case of Hezekiah, it being night, he set up the trophy. For if he, ^C having contributed nothing to the victory and the war, was nonetheless delivered to despair; if he had only stood by the array, if he had seen those being destroyed falling, would he not have suffered this even more greatly? Whenever, therefore, things are despaired of according to human hope, then he brings in the alliance from himself. He did this also in the case of Goliath; this also in the case of the apostles. Wherefore also Paul said: *But we ourselves had the sentence of death within ourselves, that we should not be trusting in ourselves, but in God who raises the dead. The Lord is my strength and my song, and he became my salvation.* As if to say: He himself became my strength and help. And what is this which he says, *My song*? My glory, my praise, my ornament, my renown. For he does not merely deliver from dangers, but also makes [one] brilliant and renowned; and everywhere it is possible to see this, salvation being given with glory. And he hints at something else through this. What is this? That this, he says, is for me a perpetual song, this is for me a perpetual voice, the hymn to him, this is for me the work, continuously to hymn him.

^D 4. Let them hear, those who are corrupted by satanic odes, when they endure harm, what kind of forgiveness might they obtain, while this one continuously hymns the savior, [and] they are continuously wallowing in the odes of the demons. *Voice of exultation and salvation in the tents of the righteous.* For when God achieves all things, those enjoying the victory rejoice, they leap, being glad with a double joy, both by being saved, and by being saved through God. This creates joy, he who has set up the trophy. Then, showing also the occasion of such an alliance, he added: *In the tents of the righteous.* He did not say, In houses, but, In tents, wishing to present the temporary nature of their dwelling. Such was the tent of Abraham, when he returned, having overcome the barbarians, having become brilliant from the achievements. Such was the tent of Paul, when he returned from overcoming the demons, and quashing the wandering, and recounting the achievements. *The right hand of the Lord has performed power; the right hand of the Lord has exalted me.*

^A Mortification did not possess me, so that He might demonstrate that all things lie within His authority. Therefore, he gained a twofold salvation: namely, liberation from evils, and liberation from vice. Wherefore Paul said, writing to the Hebrews: *If you are without discipline, then you are bastards, and not sons* (Heb. 12:8).

*Open to me the gates of justice; I will enter into them and confess to the Lord.* To those who are disciplined, the gates are opened; to those who put away sins. ^B One can say with boldness: *Open to me the gates of justice.* For this saying must be taken anagogically, and the gates of heaven must be understood, which are closed to the wicked, and which must be knocked upon through virtue, through almsgiving, through justice.

*This is the gate of the Lord; the just shall enter into it.* There are gates of death, there are gates of destruction, there are gates of life, there are gates that are narrow and straitened. Because, therefore, they are many, he states the sign of the city of the Lord, adding: *This is the gate of the Lord.* For those others are not the Lord's. And what is its sign? That those who are disciplined, those who are afflicted, enter through it. For it is narrow and straitened; but if it is straitened, those who are crushed and distressed will enter through it, just as the one that leads to destruction is broad and spacious.

Grateful thanksgiving is the greatest sacrifice; why prophecies are for the most part obscure; Christ the cornerstone.

*I will confess to Thee, because Thou hast heard me, and hast become my salvation.* He does not say merely, "You have heard," but only after He has disciplined and made him better. And therefore he gives thanks, not only because he was heard, but also because he was disciplined. For he was heard for this very reason: and everywhere this kind of thanksgiving is a great thing in His sight. For, as I have said, and will not cease to say, this is the greatest sacrifice and oblation.

*The stone which the builders rejected, the same is become the head of the corner.* That this is said of Christ is manifest to everyone. For He Himself brings forward this prophecy in the Gospels, saying: *Have you never read, The stone which the builders rejected, the same is become the head of the corner?* (Matt. 21:42; Luc. 20:17). Now, if what is said does not seem to hang from the history, but the prophecy has entered in with the middle series of events interrupted, it is neither strange nor new; since most of the prophecies in the Old Testament were so stated that it behooved them at that time to be covered in such a way that the books themselves would not be abolished. For the prophecy regarding His birth indeed seems to hang from history, yet it has nothing in common with it, like that which says: *Behold, a virgin shall conceive in the womb, and shall bear a son, and shall call his name Emmanuel* (Isai. 7:14), which is interpreted, *God with us.*

*The stone which the builders rejected* (Matt. 1:23). By "the builders," he here refers to the Jews, the doctors of the Law, the scribes, the Pharisees, inasmuch as they rejected Him, saying: *You are a Samaritan, and have a devil* (John 8:48), and again: *This man is not from God, but deceives the multitude* (John 7:12). Yet this rejected man appeared to be so upright that He became the head of the corner. For not every stone is suited for a corner, but that which is most approved can bind and tie together walls from both sides. What, therefore, the Prophet says is this: He who was rejected by the Jews, and held as nothing, appeared so marvelous that He not only covered but also joined and bound together two walls. Which walls, finally? The Jews, namely, and those who believed from the Gentiles, just as Paul also says: *For He is our peace, who has made both one, and has broken down the middle wall of partition, the enmities in His flesh, abolishing the law of commandments, which is in decrees; that He might build the two into one new man* (Ephes. 2:14, 15). And again: *Built upon the foundation of the apostles and prophets, Christ Jesus Himself being the cornerstone* (Ephes. 2:20). ^C The Jews are accused because, when they were building, they did not judge the suitable stone, but rejected Him even as a reprobate, who was able to contain such a building. If you want to know who those two walls are, hear Christ Himself also saying: *I have other sheep also, which are not of this fold; and them also I must bring, and there shall be one fold, and one shepherd* (John 10:16). This was also done as in a figure many ages ago. For Abraham was the patriarch of both, both of those who were in uncircumcision, and of those who were in circumcision; but that was as in a figure, whereas this is in truth. *The same is become the head of the corner*: that is, He joined both nations.

*This has been done by the Lord.* What is, *This has been done by the Lord?* It was not, he says, a human thing that was done; it was not the work of one among many; it was not of angels; it was not of archangels to compose such a corner. Therefore, no one could do this—not a righteous man, not a prophet, not an angel, not an archangel—but it was the excellent achievement of God alone; for it is His own. Another interpreter says, *This was done by the Lord*; that is, this work is admirable, and surpasses all opinion, namely, this work of the corner. *And it is wonderful in our eyes.* Who is wonderful? The corner, namely, the coming together of two peoples unto piety. For many myriads from among the Jews believed, and indeed the apostles themselves were from the Jews. Rightly, therefore, he said, *In our eyes*: for this miracle is not manifest to all. For who would not be struck with awe, who would not marvel that where Christ was crucified, there Christ is worshipped, and those who crucified Him are affected with ignominy, while those who worship Him are affected with glory? For the Word has pervaded the entire world, joining all to the truth. ^D It is, therefore, wonderful, even to those who consider it in any way whatsoever, but much more and far more evidently to those who believe. And therefore he said, *In our eyes.*

*This is the day which the Lord has made; let us exult and rejoice in it.* He calls the "day" not the course of the sun, but the splendid achievements that were wrought in it. For just as when one says an "evil day," he refers not to the course of the sun, but to the evils that are in it, so also he calls the "good day" the splendid deeds that were in it. But what he says is of this sort: God performed the splendid things that were done in it; for it was the hand of Him alone to effect what was done.

reconciled to men, and a long war was abolished, and the earth was shown to be heaven, and wretched men of earth appeared worthy of the kingdom, and the first-fruits of our nature were carried up above the heavens, and paradise was opened, and we recovered our ancient fatherland, and the curse was obliterated, and sin was dissolved, and those who had been punished through the law attained to salvation without the law, and all the earth and sea acknowledged its own Master, and ten thousand other things happened, which it is not possible to go through now in speech? Wherefore the Prophet, having considered all these things, attributes the whole to God, declaring ^B that the things which have come to pass are the works of God. *Let us rejoice and be glad in it.* He speaks here of spiritual, intellectual, mental gladness. *Let us rejoice and be glad in it*, because we have attained to such great goods. For this is no small achievement, to rejoice in good things, to exult, to be glad, to receive the benefits of God with pleasure. *O Lord, save now; O Lord, send prosperity now.* Since he saw the prosperity of the world, and the transformation of affairs, and the change for the better, ^C rejoicing with those who partake, he said: *O Lord, save now; O Lord, send prosperity now*. That is, save, I pray, those who partake, so that they may also be filled, and show forth fruits worthy of the grace; make the way easy for them, so that having attained it, they may not fall away from such good things. *Blessed is he who comes in the name of the Lord.* For our [blessings] do not stop at things already accomplished, but proceed to other greater things—the resurrection, the kingdom, the lot with Christ—all of which, wishing to present, he added: *Blessed is he who comes in the name of the Lord.* This also Christ was saying to the Jews: *Amen, amen I say to you, you shall not see me until you say, Blessed is he who comes in the name of the Lord* (Matt. 23.38). For since he was constantly throwing this out, that he is not from God, that he is an adversary of God, he says to them: You shall bear witness to me, that I am not an adversary of God, when you see me coming on the clouds, and you utter this voice saying, *Blessed is he who comes in the name of the Lord*, by words of praise casting yourselves out from [the need of] defense. For the manifestation of the things coming to pass at that time will cause them to utter this voice, at once praising, and at the same time making the accusation against themselves more bitter. *We have blessed you from the house of the Lord; God is the Lord, and he has appeared to us.* He speaks of the whole faithful people, who partake of the blessing in the house of God. For everywhere the prophets appear blessing those who are about to believe. For what reason did you bless, and whence the beatitude? Because *God has appeared to us*. For *the grace of God has appeared*, he says, *bringing salvation to all men, instructing us, that denying ungodliness and worldly desires, we should live soberly, and justly, and godly in this present world, looking for the blessed hope and manifestation of the glory of the great God and our Saviour Jesus Christ* (Tit. 2.11-13). Here, therefore, the Prophet marvels at the incarnation, that being God, and Lord, and of that essence, he deigned to appear. And he called the dispensation *manifestation*, the coming into a virginal womb, the becoming man, and associating with men. Wherefore he says: *We have blessed you*, because you have partaken of such a gift. This also Christ ^D hinting at, said, *Many prophets and righteous men desired to see what you see, and did not see them, and to hear what you hear, and did not hear them.*

*Keep the feast in the shade, even unto the horns of the altar.* Another interpreter says: *Bind the shade in a festive gathering.* Another: *Bind the feast among the fat things.* He returned again from the prophecy to the history. And what he says is of this kind: Keep a feast, celebrate. And what is, *Keep the feast in the shade*? According to one interpreter: *Sacrifice fat sacrifices*; according to the other: *Wreath and branches bring into the temple.* The Hebrew, however, said this thus: *Esrou ag baad oththim*. Whether, therefore, this be so, or that, it signifies a feast, and a bright day, and a festal meeting. For he brought the discourse back again from things intelligible to things sensible, and made mention of their return. *Thou art my God, and I will confess to thee; thou art my God, and I will exalt thee.* *I will confess to thee*, because you heard me, and you became my salvation. Here he shows that even without benefits we ought to give thanks to God, and for this reason to glorify him, because of his greatness, or because of his ineffable glory. For he hints at this after saying the benefits with which he was benefited, thus adding: For he says: Even without these I will give thanks, and I will confess, because I have such a Master, so high, so great, so invisible, so incomprehensible; for *I will exalt* is, *I will glorify*. *Confess to the Lord, for he is good, for his mercy is forever.* He is not satisfied with offering this sacrifice himself alone, but he calls many participants to the praise and the thanksgiving, and proclaims the philanthropy of God, everywhere singing of its permanence and its magnitude. Knowing these things, therefore, let us too remain always giving thanks to the philanthropic God, and let us offer this sacrifice, that we may also attain to the good things to come, by the grace and philanthropy of our Lord Jesus Christ, with whom to the Father be glory together with the holy Spirit, now and always, and to the ages of ages. Amen.

CONCERNING PSALM CXIX

are they so called? If you look to the history, because they speak of the return from Babylon and make mention of the captivity that was there; but if you take them anagogically, because they lead to the path of virtue: for some have received them thus. For the road that leads there is like stages, raising and lifting up the man endowed with virtue and wisdom little by little, and setting him in heaven itself. Others, however, say that the ladder of Jacob, which was shown to him reaching unto heaven, is indicated by these things. Even so, with stages and ladders placed beneath, they can approach places for which there is no access, and which are higher. But since it is necessary for those who ascend, after they have been lifted on high, to be dizzy, for this reason it is necessary that not only those who are ascending, but even those who have reached the very summit, be confirmed by having received caution. But one safety is when we have not looked back at how much we have ascended, so that we may not become of a proud and lifted mind; but have kept in view how much remains to be ascended, and have reached forth to that. Which Paul also signifying said, *Forgetting those things which are behind, and reaching forth unto those things which are before* (Philipp. 3:13). And this is the manner of the anagoge; but let us now, if it seems good, come to history, and see those who were delivered from the captivity. How then were they delivered from the captivity? By the desire for Jerusalem; whereas those who were not affected with equal zeal, although from the grace of God earned nothing of profit, but finished their days in perpetual slavery, whom we also, if we imitate, will suffer the same. For if we are not held by the love of heavenly things and the desire for the heavenly Jerusalem, but if we cling perpetually to the present life, wallowing in the mire of worldly cares, we will not be able to receive the fatherland.

^A

The profit of affliction; affliction has the greatest excuse.

2. You see how great is the height of heaven; you know the shortness of time; you know how uncertain death is. Do not delay therefore, nor put off, but tackle this pilgrimage with great force, so that in one day you may ascend two, three, ten, and twenty steps.

^D

The deceitful are to be fled; the punishment of wickedness.

^A Or he says this, or at least that this itself is the punishment, and you exact punishment from yourself before the judgment, by begetting the vice from yourself. For the greatest punishment for the soul is vice, even before the judgment. What judgment, then, could be found worthy of such a one? In this life there is none; but the stroke comes from God. For a man could not avenge according to desert; for wickedness exceeds every punishment; but God will bring the stroke. Wherefore, also, revealing this, he quickly added, saying, *The arrows of the mighty are sharpened with desolate coals.* Again, he calls punishments "arrows" here. But another interpreter said, *The arrows of the mighty have been sharpened with coals layered together,* ^B and another, *With juniper coals,* increasing the terror of the punishment by the metaphor of the names. For both "layered together" and "juniper" have the same meaning. The one indicates the multitude; the other, the quality and the severity of the punishment. Therefore, also the Septuagint, indicating the same, rendered it *with desolate coals*, that is, those that desolate, consume, and destroy. For the Scriptures fashion the punishments of God from the fearful materials among us, calling them arrows and fire. ^C But here it seems to me that he is hinting at the barbarians. Wherefore also another interpreter, declaring this, said, *Deliver my soul from a lying lip.* For such are7 their words, such are their deceits and their snares, full of all wandering and much wickedness.

*Woe is me, that my sojourning has been prolonged! I have dwelt with the tabernacles of Kedar.* ^D Another interpreter says: *Woe is me, because I have dwelt as a sojourner.* Another: *Woe to me, I have sojourned in a far-off place.* These, then, lament for the captivity in Babylon; but Paul, speaking for the sojourn here, says: *For we who are in this tabernacle do groan, being burdened.* And, *And not only so, but even we ourselves, having the first fruits of the Spirit, we ourselves also groan within ourselves.* For the present life is a sojourn. And why do I say "sojourn," where it is a thing even more vile than a sojourn? Whence Christ also called it a way, saying: *Narrow is the gate, and straitened is the way that leads to life.* For this is excellent teaching, and indeed the first, to know that we are sojourners in the present life. Wherefore also the ancients confessed this, and for this reason they were especially admired. This also Paul, manifesting, said when writing: *For this cause God is not ashamed to be called their God. What cause? Tell me. Because they confessed themselves to be strangers and pilgrims.* This is the root and foundation of all virtue. For he who is a stranger to those things here will be a citizen of those above. He who is a stranger to the things here will not linger in the present things; he will not care for houses, ^A nor riches, nor food, nor any other such thing; but just as those who stay in a foreign land do everything and scheme for their restoration to their fatherland, and urge themselves on each day to see the day that brings it about, so also he who is a lover of the things to come will neither be humbled by the present sorrows, nor puffed up by the good things, but will pass by both, as one walking a road. For this reason we are also commanded in prayer to say, *Thy kingdom come,* so that, turning our longing and desire toward that day and having it before our eyes, we may not even look to the present things. For if the Jews, desiring Jerusalem, lament the past things, and even after being set free, what indulgence could we find, or what defense, not being held by a vehement longing for the Jerusalem above?

^B 3. See, then, how even they lament the dwelling with them, saying, *I have dwelt with the tabernacles of Kedar; my soul has long sojourned.* For here they lament not only the dwelling in a foreign land, but also the living with barbarians. Which the other prophets also did, lamenting for the present life and saying: *Woe is me! Because the godly man has perished from the earth, and there is no one upright among men;* and he himself, saying: *Save me, O Lord, for the holy has ceased.* For the life is not only laborious in this way, that it has much vanity and untimely cares, but because the number of the wicked is great. And nothing is more burdensome and difficult than conversation with such people. For smoke and dust are not accustomed to weigh upon the eyes as conversation with the wicked is wont to afflict the souls. ^C Dost thou not see also our Lord Jesus Christ indicating the difficulty of such a way of life? For when He says, *How long will I be with you? How long will I bear with you?* He is saying this hinting at, *I have dwelt with the tabernacles of Kedar.* This race is barbarian, disposed to be more beast-like toward those conquered, using tents and huts and having fallen to the ferocity of beasts. But far more grievous than these are the plunderers, the covetous, those living in licentiousness, those living in luxuries. *My soul has long sojourned.* And yet not much; for it was only seventy years; but he does not call them "much" by the multitude, but by the difficulty of the circumstances. For even if they be few, they seem many to those who are afflicted. ^D So also it is necessary for us to be disposed; even if we live few years here, to deem them many by the desire of the things to come. In saying these things I do not accuse the present life—far be it; for this too is the work of God—but I am spurring you on toward the love of the things to come, and so that you might not linger in the present things, nor be fastened to the body, nor be disposed like the small-souled of the many, who, even if they live ten thousand years, say these are few. For what could be more irrational? What could be more dull, if, when heaven is set before us, and the goods in the heavens, *which eye has not seen, nor ear heard,* we are standing in awe of shadows, and wish to cross the Euphrates of the present life into the eternal

In Psalmum CXX

...tossed by waves, storms, and shipwrecks? But Paul was not so; rather, he hurried and pressed on, and one thing alone held him, namely, the salvation of men. (Phil. 1:24). ^A *When I spoke to them, they made war against me without cause.* Do you see how he shows how grievous it is to dwell there? For he did not say, "With those who do not have peace," but, "I was peaceful among those who hated peace." Have you seen the profit of affliction? Have you seen the fruit of captivity? But now, who among us will be able to say this? For it would be enough if we were peaceful toward the peaceable; but he was peaceful even with those who hated peace. The chief cause of war and strife. Remain a sheep, and you will overcome the wolves; where meekness is most to be displayed. How, therefore, will we also act rightly in this matter? If we live here as sojourners—for I am leading the discourse back to the same argument—if we live as guests, if we are not held back by any of the things that are present. ^B For nothing is so much a cause of strife and war as the love of present things, such as the desire for glory, or money, or luxury. But when you have severed all these bonds and allowed your soul to be held by none of these, then you will see whence war takes its beginning, and whence the foundation of virtue is to be laid. Therefore, Christ also commands us to be sheep among wolves (Matt. 10:16): do not say, "I have suffered this or that," and therefore have become savage and wild. Even if, he says, you have suffered innumerable things, remain a sheep, and in this way, you will overcome the wolves. This man is wicked and corrupt, but you possess such power that you may even become superior to the wicked. What is more meek than a sheep? What, indeed, is more savage than a wolf? Yet that one shall be overcome by this one; and this was shown in the apostles. For there is nothing more powerful than meekness, nothing stronger and firmer than gentleness. ^C For this reason, Christ also commands us to be sheep among wolves. Then, after He said this, as if this meekness—that is, the sheep—was not sufficient for him whom He wishes to show as His disciple, He adds something else: "Be," He says, "simple as doves" (Matt. 10:16); mixing the meekness of two meek and simple animals: such is the gentleness He demands of us when we dwell among the savage and wild. For do not say, "He is wicked, and I cannot bear it." For it is then most of all that meekness must be displayed, when our situation is with savage and wild men, when it is with those who are alien to humanity: then its virtue is shown, then its function, duty, and fruit shine forth. *When I spoke to them, they made war against me without cause.* But another interpreter ^D says, "And when I spoke to them, they were at war," signifying this: "I was peaceful among those who hated peace," or, "when I spoke to them, they attacked me." What he says is this: at the very time of the conversation, when, he says, I was most showing charity, when I was sending forth words that were most friendly, then they were enraged, then they were plotting guile, and nothing restrained them; yet I was showing my own virtue, although they were so affected. Thus also we ought to be affected; namely, although we who love them are struck by them, although they lay snares for us, we ought to show our own, remembering that parable which commands us to be as sheep and doves in the midst of wolves, so that we may both render them better, and we ourselves may attain the heavenly goods; which may it be given to us all to attain, by the grace and kindness of our Lord Jesus Christ, to whom is glory for ever and ever. Amen.

In Psalmum CXX

A Canticum of Ascents. Another: A Song of the Ascensions

*I lifted up my eyes to the mountains, from whence my help will come.* Another: *I lift up my eyes to the mountains, whence my help will come.*

1. "O soul that is distressed and helpless, as though you were in evils, and wanting to find escape, and wishing to find a way out, and wanting to attain solace, looking toward God." These again are the goods of temptations, which lift it up and rouse it, and move it to invoke help from above, and draw it away from all things that pertain to this life. For if the Jews, who were gross and fixed to the earth, from the affliction of captivity became so good, and looked toward heaven in such a way, it is much more just that we should do this in our own calamities, and take refuge in God, from whom a far greater perfection is required than from them. For because they were then in the midst of enemies, and possessed neither a city, nor a fortress, nor human aid, nor money, nor anything else of the kind, but were living as captives and slaves among masters and enemies, yet, oppressed by the magnitude of their calamities, they took refuge in the invincible hand, and, abandoned by human defenses, from that very abandonment they betook themselves to philosophy. And therefore they said, *I lifted up my eyes to the mountains, from whence my help will come.* All things that can be conferred by men have failed, all have perished, all have receded far away; one salvation, he says, is left thereafter, which is clearly brought by God.

2. *My help is from the Lord, who made heaven and earth.* Do you see them seeking God everywhere? From the earth, from the heaven, from the mountains, from the solitudes, setting Him before their eyes everywhere? Have you seen their mind becoming more exalted, and His supreme providence being proclaimed by them everywhere? For he did not add this for no reason: *Who made heaven and earth*; but reasoning this out obscurely, and saying: "If He made heaven and earth, He can also bring help in a foreign land, and everywhere, even in a barbarian land, He can offer a helping hand, and preserve those who have been driven from their fatherland." For if He produced the elements by a word alone, much more will He be able to free us from the barbarians. Do you see how those who were endowed with less sense than stones philosophize while living in a foreign land? For they no longer remember the temple, but heaven and earth. See how they proclaim the creation of the world and the wisdom and providence of God. For those who previously used to say to wood, *You are my God*, and to stone, *You have begotten me*, now...

acknowledge the Creator of the universe. *My help is from the Lord*, not from men, not from horses, not from riches, not from allies, not from ramparts. *Our help is from the Lord*; this is an unconquerable alliance, this is an invincible help; and not only invincible, but also easy and accessible. For there is no need to travel a long road, to flatter gatekeepers, to spend money, or to send out an embassy; rather, even while staying at home, it is possible to draw down this assistance, if only one withdraws oneself from human things, clings to that hope, possesses an acute eye, and looks to the heights. ^A

For this reason, God created the formation of this animal alone upright, and placed the eyes in the height of the flesh, teaching even from sensible things that one must look to the height. For this animal alone is thus fashioned; all other animals look downwards and are inclined toward the earth. But this one is stretched toward heaven, in order that he may look around at things there, philosophize on them, contemplate them, and possess an acute eye of the soul. For this reason also, a certain wise man said, *The eyes of a wise man are in his head* (Eccl. II, 14); that is, he has been freed from all things below, he dwells in heaven, and he contemplates things on high. *Give not thy foot to be moved, and he shall not slumber that keepeth thee*. Do you see how much diligence the word requires of us? Since they remembered help and are calling upon the assistance from above, he exhorts and counsels, speaking as it were this: If you wish to enjoy this, contribute what comes from yourself. And what is it that he counsels? Hear: *Give not thy foot to be moved*; that is, do not be overturned, do not be scandalized, and then you will have God holding out his hand, not abandoning, not forsaking. ^B

So the beginnings are with us, and we are masters of this. Since we are masters, when we wish to attain something, we too must contribute what we have (for so God also wills), though they be small and insignificant. Yet one must contribute, not being idle, not sleeping and snoring, not lying prostrate, but working and striving to be saved. For this reason he even hired those at the eleventh hour. And yet what great thing were they going to do at the eleventh hour? But it was so that he might have an occasion for work, so that he might have a pretext for the crowns. Therefore he says: *Give not thy foot to be moved, and he shall not slumber that keepeth thee*. If you provide what is yours, then his will follow. From this also, something of this sort is shown: that even if we contribute what is ours, yet even so we are in need of assistance from him, so that we may be in safety, so that we may remain unturned.

2. Who is it that gives his foot to be moved? He who sets his foot on slippery things that have no firm foundation, such as the love of money, such as the desire for earthly things. For this reason they are constantly overturned and fall, and hang upon themselves the danger of the ultimate things. For those things are never unshakable, and they are never unmoved, but are always changing, shifting, and are more troubled than waves, and pass away faster than river currents, and are weaker than any sand, and flow away. ^C *Behold, he shall not slumber, nor shall he sleep, that keepeth Israel*. If you are disposed in this way, he says, *He shall not slumber, nor shall he sleep*; that is, he will not abandon, he will not forsake, he will not leave you naked and desolate. Wishing to hint at this—but not simply—he added, *that keepeth Israel*. What he says is this: If it is his constant work, from above and from your ancestors, to set you in safety, he will not abandon his own work, and he will not leave off the things it is his custom to do, unless you *give your foot to be moved*. And not only will he not abandon you, but he will also preside over you with great security. Therefore he also added, saying: *The Lord shall keep thee; The Lord is thy protection upon thy right hand*. Another says, *At thy right hand*. He will be your helper, he says, an ally, an assistant. Do you see how even here he wishes you to be active? But from the metaphor of those who stand in battle ranks, he will stand at your right hand, so that you may be unconquerable, so that you may be active, so that you may be strong, so that you may be a potentate, so that you may set up a trophy, so that you may snatch the victory, since this is especially that through which we do all things. He will not be a helper to you alone, nor an ally, but also a protection. Again I say: through things that are ours he characterizes the help of God, and through the right hand and the protection he sets forth his complete guardianship and his very near alliance. *The sun shall not burn thee by day, nor the moon by night*. And this happened when they were returning from Egypt, and were passing time in the desert. But here he speaks of the great freedom from harm. It is likely that even then, as they returned, they enjoyed some such paradox of works in some other way. Wishing, therefore, to show his providence in abundance, that he not only delivers from evils, but does not even allow you to suffer human things, he added this. For the bounty of his help is generous, his love for mankind is ineffable, not providing the help from himself according to the measure of our need, but exceeding even our requests with his answers: *The Lord shall keep thee from all evil; the Lord shall keep thy soul*. For he who does not even allow these small things to grieve you, but extends his own providence and his care to such a degree, will much more make you unconquerable by others. Each of the evils that come upon us, he softens and yields to the nod of God, things which are not possible with men. But even if he many times delivered one from this evil, he was not able to deliver from another. Or he could indeed, but he did not wish to; but the omnipotent and powerful hand of God, even if anything at all comes, to loosen [it]—

and all-powerful, whatever he may attack, he will be able to destroy, and to liberate you from all things. ^B 8. *The Lord shall keep your coming in and your going out.* Another interpreter says, Your access. Do you see his perpetual aid present everywhere, to one entering and one exiting? What can be conferred equivalent to such charity? What with such clemency? This certainly signifies the whole life: for in these [two] the entire life consists, namely, in the coming in and the going out. And to signify this more clearly, he added: *From now and unto the age.* Not, he says, for one, or two, or three, or ten, or twenty, or a hundred days, but perpetually; which indeed does not exist in humans; but there are many changes, frequent accidents, and continuous vicissitudes: who is a friend today, is an enemy tomorrow; who grants aid today, deserts you tomorrow. And often he not only deserts but even attacks, and plots more grievously than any enemy; but the things of God remain immovable, perpetual, immortal, stable, devoid of an end. In order, therefore, that we may attain these, let us also bring our own [efforts], so that we may enjoy great security and attain future blessings in Christ Jesus our Lord, to whom be glory to the ages of ages. Amen.

ON PSALM CXXI

2. *Our feet were standing in your courts, Jerusalem.* Another: *I rejoiced when they said to me, We have come into the house of the Lord.* Did you see the remarkable pleasure? Just as if they were enjoying the things themselves, or they were rejoicing at the very words, embracing with great desire the house of prayer and the city. The deprivation of goods makes their sense [keen], which the enjoyment of them did not effect. Thus God is accustomed always to do. For when we possess blessings and do not perceive them, He casts them out of our hands, so that what the enjoyment could not effect, the deprivation may effect: which happened also to them as they embraced the city and the temple, giving great thanks that they had received their homeland.

^D 3. *Jerusalem which is built as a city.* Whether, therefore, according to the opinion of the Seventy, this means of itself, "Jerusalem shall be built as a city," by which is signified the time that preceded the building; or as another interpreter wishes, "We have received Jerusalem, built as a city," which signifies the things that happened after the captivity. For because at that time there was maximum solitude of the city, and it had been then overturned; with the towers pulled down, the walls scattered, and only the remnants of the old fatherland remaining: when they had returned and seen the solitude, they recall to memory the ancient prosperity, and they recount its praises, relating how it was previously clear and illustrious, which possessed the church, the princes, the kings, and the pontiffs, and was most beautiful and by far the most adorned, having been reduced to such a foul and deformed appearance. But that it is so, hear what follows: *Jerusalem which is built as a city.* For then it was not yet a city. And it is clear also from that which he subjoins: *Whose participation is in the same.* He says indeed that its frequency [of gathering] and its safe buildings [were such that] nothing in it had been deserted, but [that it was] dense, perfect, and populous on every side before the captivity. And therefore a certain interpreter says, signifying this, "Having conjunction." Then after that, he says another praise of it also.

4. *For there the tribes went up, the tribes of the Lord, a testimony for Israel to confess unto the name of the Lord.* For in this the city was most especially adorned; not so much on account of its magnitude and buildings, as because all were gathered there, whether a senate were held, or a council, or if anything were being deliberated upon. For because the temple was there, and all the rites and ceremonies were performed there; there were the priests, and the Levites, the palace, the inner sanctuaries, the vestibules, the sacrifices, and the altar, the feasts and the famous assemblies, the prayers and the councils, and, to speak at once, there the whole form of the commonwealth consisted; it was necessary that the tribes be gathered there especially three times in the year, at the public and solemn feasts, at the Passover, at Pentecost, and at the Scenopegia, at the feast of tabernacles. For it was not permitted elsewhere. For its praise, therefore, he says: *For there the tribes went up.* And another, *There went up the scepters.* But he did not say only, *Tribes*, but, *Tribes of the Lord*. All the tribes were the Lord's, yet it was not permitted for them to perform these things in their own homeland, but the metropolis was affected with that honor, which gathered and attracted all to itself.

^A For this reason He commanded them to sacrifice there, to pray there, to hold the festival there, curbing, restraining, and checking their wandering minds with the narrowness of the place, lest they should be carried away toward impiety. This is what He Himself disclosed when He said: The tribes of the Lord, a testimony to Israel. What is, *A testimony to Israel?* A great testimony, a reproof, a proof of God’s providence, that no excuse should remain for them when they slip away, leap off, and desert to idols. For this was the greatest proof of His providence, His power, and His wisdom. For the law was read there, containing narratives and histories of ancient achievements. There, too, they were bound fast in love, mingling with one another. For the sub-plots of the festivals became an occasion and a subject for their mingling with one another, and there was greater fear, and piety flourished, and countless good things were prepared by their being together in the city. *For the confession of the name of the Lord.* That is, for giving thanks, for worshipping, for praying, for offering, for sacrificing—things which led them to piety and made the discipline of their way of life more secure. 5. *For there sat thrones for judgment, thrones for the house of David.* Behold, he declares also another advantage of the city. What is this? That the royal palaces were there. For this is what *For there sat thrones for judgment, thrones for the house of David* means. Another says, *Of the house of David.* For the dual authority, both that of the priests and that of the kings, had its joining place there, just as if the city were adorned with a double crown and diadem through all these things. There were the judges, to whom even the cases exceeding the many were referred. For if any verdict were to be reached in the other cities upon which there was some doubt, just as in appeals, they referred the verdict to the knowledge of the judges in Jerusalem, and the resolution came from there. ^B But those ancient things were such; the present things are much more pitiable than these. For there is complete desolation, and destruction, and burning, only a few remains of the buildings being present, a mournful form, and possessing only a memorial of the former prosperity, and an enigma. Therefore, he does not conclude the discourse into wretchedness, but leads them back to the hope of brighter things, saying: 6. *Ask now for the things for the peace of Jerusalem.* What is, *Ask now for the things for the peace of Jerusalem?* Instead of, "Beseech, entreat." Another says, *Greet Jerusalem.* That is, "Pray that she might return to her former prosperity, that she might be delivered from the frequent wars, that she might finally enjoy security." Either he says this, or he prophesies. *Ask now for the things for the peace of Jerusalem.* That is, "Peace shall overtake her. And prosperity to those who love her." ^C Another says, *There shall be rest.* Another, *May those who love thee have well-being.* Here is a great abundance of prosperity, when good things do not stop with her alone, but even those who love her enjoy them: a thing which in former times happened the opposite way. For those who hated her and made war upon her, these were especially strong, and were more powerful than others, and more brilliantly and with ease they erected trophies. But those who love thee now shall be in great security. *Those who are enclosed with thee.* He says this either of those who are about to join in, or of the citizens themselves. *Let there be peace in thy power.* Another, *In thy bulwark.* Another, *In thy enclosure.* What is, *In thy power?* In thy subsistence, in those who dwell in thee, in thy prosperity. Because war is destructive, and this is what destroyed her, he prays for peace for her. *And prosperity in thy towers.* Another, *In thy royal palaces.* Another, *Well-being.* Another, *Rest.* For he does not merely prophesy to them a change from evils, but also an addition of countless good things, peace, plenty, fertility. For what use is there in peace, when they live together in poverty, beggary, and famine? And what use is there of prosperity, when war is impending? Therefore, he prophesies both these good things to them, so that they may both be in prosperity and hold this in safety through peace. *For the sake of my brothers and my neighbors.* He either speaks of those from the neighborhood, who rejoiced over them when they fell, and he prays for peace to be, so that those too might be humbled and know the strength of God; or he calls those who dwell in the city brothers. Therefore *for the sake of my brothers and my neighbors* let there be peace, so that at least late in the day they might recover, having become better from their calamities. *I was speaking peace concerning thee. For the sake of the house of the Lord our God I sought out good things for thee.* Another, *I will speak peace in thee.* Since he said, *For the sake of my brothers and my neighbors,* showing that he prays this not because of their merit, but so that He might benefit them more, he added: *For the sake of the house of the Lord our God;* that is, for the sake of His glory I pray for peace, so that His worship might return again, and the teaching become greater. For some were born during the captivity, while others were witnesses of both the descent and the return. And when the worship was being performed, they were learning all these things from the elders, the ancient prosperity, the well-being, that it was because they were in these things that they fell away. Do you see how he curbs their arrogance, so that, as having paid the penalty, they might not think they have recovered the goods as their due, but might learn that it was for the sake of God’s glory that they returned to their own homeland, and having learned this, they might remain with great security, and not by sinning again experience the same things? Knowing these things, therefore, let us too, primarily, not fall into sin; but if ever we should fall into sins, let us endeavor to rise up quickly, and not to backslide into previous things, lest we hear the things of the paralytic: *Behold thou art made whole, sin no more, lest a worse thing come unto thee.* For because of this he spoke thus, instructing both those who are in virtue to preserve it...

and those who are delivered from sins to remain in the best change, so that all may obtain together the heavenly goods; which may it be granted to us all to enjoy, by the grace and loving-kindness of our Lord Jesus Christ, to whom be glory and power for ever and ever. Amen.

ON PSALM CXXII

1. *Unto thee have I lifted up mine eyes, O thou that dwellest in heaven.* ^A You see everywhere the benefit of captivity shining forth. For they who were fixed upon worldly things, and trusted in the Assyrians and Egyptians, as well as in the circuit of walls and the abundance of money, tearing themselves away from all those things, flee to the invincible hand, and hang upon that hope; and being instructed with a lofty mind, and pulled away from earthly things—not being able to approach the temple according to their custom, because it had been overturned—they invoke God at last from the heaven. But he is said to dwell in heaven, not as if circumscribed by place, far from it: for he himself fills all things; but as if he rests and remains in those heavenly powers; for he is said to dwell also in men: *For I will dwell in them and walk among them* (2 Cor. VI, 16). Since, therefore, they were dwelling in the land of the barbarians, they were imbued with no mediocre doctrine: for this reason, that they had been sequestered from all worldly advantages, and were learning that God, if he is invoked, readily listens to prayers everywhere. For because ^B it was about to be that the light of a new way of life would at last arise, the prophet begins to touch upon the things which were to come, solving and removing the observation of places slowly and as if by an enigma. 2. *Behold, as the eyes of servants look unto the hands of their masters; as the eyes of a maiden unto the hands of her mistress; so our eyes wait upon the Lord our God, until he have mercy upon us.* See here also piety thriving and firm: for they do not hope for a brief time only, but are fixed and panting for a longer one. And for this reason they brought the example into the midst, judging this same thing: that they had no hope of help and support from elsewhere, and that they looked to nothing else; since a maiden and a servant have this one recourse, by which they obtain food and clothing and other necessities, that they look to their masters; and they do not withdraw, but wait until they receive, and when they receive, they give thanks; and they do this same thing assiduously. In order therefore to show this—that they themselves looked to him, and did this assiduously, and had no other hope, but were fixed in the expectation of this support, as though all their goods were his—he commemorated the maiden and the servants. See in what way those who were formerly invited ^C to run to God, and heard these things with nausea and loathing, have now become better through calamity; so that they do not wish to desist from him, but remain, serve, and entreat until he have mercy upon them. He did not say, "Until he pays the wages, until he gives the reward," but, "Until he have mercy." You therefore, O man, remain assiduously, whether you receive or do not receive: even if you do not receive, do not withdraw, and you shall receive altogether. For if the assiduity of the widow swayed that cruel prince, what favor would you obtain, you who so quickly shrink, grow sluggish, and fail (Luke XVIII)? Do you not see how maidens depend on their mistresses, while they permit neither their mind nor their eye to wander elsewhere? So do you act: follow God alone, and, having dismissed all other things, be among the number of his servants, and whatever useful things you petition for, you shall obtain.

On mercy we attain salvation.

3. *Have mercy upon us, O Lord, have mercy upon us, for we are exceedingly filled with contempt. 4. Our soul is exceedingly filled.* Did you see the contrite soul? They ask to obtain salvation from mercy; indeed, not even from mercy, as though they deserved it; but because they have suffered great punishments, as Daniel says: *We are become few before all the nations which are upon the earth* (Dan. III, 37): this same thing they say in their prayer. We have suffered the utmost misery, we have fallen from country and liberty; we have remained servants of barbarians, in reproaches, consumed by famine, ^D need, and thirst: we have spent all the time spit upon and trampled: therefore spare and have mercy upon us. But what does *Our soul is exceedingly filled* mean? Our soul, he says, is dissolved, wasted by the magnitude of evils. One may see many who are severely vexed and bear it bravely. But we, they say, have lost this: we bear our affliction heavily, we are broken. For because they had not used honors as they ought, God corrects them with contrary things, which we may see him doing everywhere. Thus also he corrected Adam with expulsion because he had not used the habitation of paradise rightly, and he made the wife, who had become worse from the equality of honor, better through servitude and subjection. He corrects the Jews also, who had been changed for the worse by liberty and long-standing security at home, and who had become unbridled and dissolute, through contraries. These, moreover, asking to obtain mercy, address God thus: *Our soul is exceedingly filled. Contempt to the abundant, and neglect to the proud.* Another: *Our soul is satiated with the speaking, the abundance, and the despising of the proud.* Another: *With the mocking of the arrogant.* Another: *With the contempt of those who abound in goods.* These, therefore, hold to the same opinion. For they deplore their calamity when they say: *Our soul is satiated with those who despise us.* The Septuagint, however, say another thing: Let these things pass to them, and let them enjoy the same things they did to others, and let their pride and swelling be depressed. Which we see has often happened: for God is frequently accustomed to do this, namely, taking up the high-minded he depresses them, and humbles the puffed up, that he may turn them from the path leading to destruction. For nothing is worse than pride. Therefore temptations and troubles, the mortal body, and many coming calamities: therefore sicknesses and diseases; so that numberless bridles are applied to the soul that is proud and inflated with swelling. Therefore do not be troubled, beloved, when in...

you are caught in a trial; but remembering the prophet who says, *It is good for me that you have humbled me, that I might learn your statutes* (Ps. 118:71), accept the calamity as a remedy, and use the temptation for a necessary purpose, and you shall be able to attain greater relief; of which may we all be deemed worthy, by the grace and loving-kindness of our Lord Jesus Christ, to whom be glory and power for ever and ever. Amen.

ON PSALM CXXIII

1. *If it had not been the Lord who was on our side.* ^A What I have often said, I say now also, and will not cease to say, that the fruit of the captivity is great, and sufficient to lead those who attend to it toward philosophy. For see, those who used to run to idols, and who despised God, and who drifted into impiety, what do they say now after the captivity, and how do they attribute their own salvation to God? And the prophet, like a skilled choir-leader, continually commands them to say the same things. For instance, after saying it first himself, he instructs them—as a teacher does his disciples—to say: *Let Israel now say, If it had not been the Lord who was on our side, when men rose up against us, then they would have swallowed us up alive.* For they were unarmed and naked, captives and slaves, and just delivered from evils, and having a city without walls—or rather, not even a city—and after their return they lay as prey ready for everyone. But instead of a wall and a tower, God became these things to them. ^B Let us, too, say this now: *If it had not been the Lord who was on our side, then they would have swallowed us up alive.* For what would our enemy the devil not have done, if the Lord had not been on our side? Hear what Christ says to Simon: *Simon, Simon, behold, Satan has asked to have you, that he may sift you as wheat, but I have prayed for you, that your faith may not fail* (Luke 22:31)? For the beast is wicked and insatiable, and if he were not continually bridled, he would have overturned and confounded everything. For if, in the case of the blessed Job, having received a small measure of permission, he tore his house up by the roots, mangled his body, caused such a tragedy, destroyed his substance, buried his children, made worms swarm over his flesh, set his wife against him, and prepared his friends, his enemies, and his servants to say such things, if he were not held by a thousand bridles, how would he not have harmed everyone? For this reason, this one also says: *If it had not been the Lord who was on our side.* For they were indeed very few and of no account, and many attacked them ^C when they returned. And in this, too, the wisdom of God was revealed, in not giving them safety all at once, but gently and little by little. He did this, keeping them in the knowledge of God, and not allowing the correction that came to them from the captivity to dissipate. Since the deliverance from evils is accustomed to make people more slothful, even in the very giving of good things, He allows them to be continually tempted, so that they might have the temptations as a constant exercise of philosophy. For this reason, He does not always leave men in calamities, ^D so that they might not faint, nor in stillness, so that they might not become slothful, but He varies their salvation with alternations.

*Then they would have swallowed us up alive.* Do you see how he demonstrates the beast-like nature of those who attack? For there are even men who are such, displaying the cruelty of beasts, or rather, using their own kind even worse than those [beasts] do. For the beast, once it has attacked, lets go of its anger and withdraws, or, if it is warded off, does not come again; but men, having failed many times, attack many times, desiring to taste of their own flesh. Such is anger, not having reason; so the passion seethes and boils. How, then, could such a disease be extinguished? If we consider those who depart day by day, if we calculate our own nature, if we think of death and contemplate it, [remembering] that we are dust and ashes. But if the beauty of the face still deceives your mind, go to the 346 monuments and the tombs of your fathers, and see those who lie there, how they are dissolved into dust, and you will receive much cause from the sight to draw back. But do not judge the weight of the word [to be too harsh]. For just as those who are suffering from fever, when they have been freed from their diseases, require pure air, so too those who are maddened by their passions, if they go to the monuments, as if seizing upon a healthy place, they banish many of their diseases. For indeed, the sight of the sarcophagus is enough to bring even the most desperate man down. From these things, send your mind on to that future, fearful day, to those tortures and those reckonings, to the punishments that have no consolation, where no one will stand by you; with all these things, soothe your passions. And consider also those of men who in the present life fall from wealth to poverty, from glory to dishonor; and if you wish to be angry, be not with your kinsman, but with the wicked demon. You have the place where you can expend the passion: never spend it on him [the kinsman], but set a trap for him [the devil], and never be satisfied in warring against him. *At the anger of their fury against us, then the water would have overwhelmed us, our soul would have passed through the unbearable water.* He calls the [345/346 transition, no space in original] unspeakable wrath of the enemies a torrent and water, for water is what is carried along in disorder, and with much momentum and force, sweeps away whatever it encounters. He does not only speak of the onslaught of evils here, but also of the passing.

2. Let us not, therefore, fall when evils come upon us. For a torrent, whatever it may be, is a cloud that passes by. Whatever you say is grievous, it has an end; whatever you say is terrible, it meets with a limit. For if it had no end, nature would not have sufficed. *But it sweeps many away*, he says. But [this happens] not because of its own momentum, but because of those who are slothful and easily tripped. In order, then, that we may not be swept away, and that we go to its deeper places, let us consider its paths, let us take hold of the holy anchor, so that we may suffer no shipwreck.

IN PSALMUM CXXIII

For the torrent is terrible for a time, and again is humbled beyond measure. *The water would have overwhelmed us.* Another interpreter says: *Then perhaps the waters would have overwhelmed us, passing on against our soul. Perhaps our soul would have passed over the intolerable water.* Another says: *Then they would have passed over our soul, as waters, the proud.* Do you see how great God’s aid is? How, in such great evils, He did not allow them to be submerged? For He allows evils to grow, not that they may overwhelm us, but that He may make us more approved, and provide a greater demonstration of His own power. He calls the enemies "proud" here, who, rushing on more vehemently than any torrent or intolerable water, did them no harm. The cause, however, is God’s protection, the heavenly subsidy, the aid that cannot be overcome. And therefore, when He himself had spoken of the deliverance from evils, He mentions Him who delivered, and that with his highest praise. 5. *Blessed be the Lord, who hath not given us to be a prey to their teeth. 6. Our soul hath been delivered as a sparrow out of the snare of the fowlers.* Do you see how he shows their own weakness and the others' power? For they invaded them like wild beasts and lions, ready even to feed on their flesh, armed with both strength and fury; but these were weaker than any sparrow. For then the miracles of God are especially shown, when those who are weak overcome the powerful. And the snares were not intolerable only because they were mighty and terrible, full of wrath, and ready even to feed on their flesh: and these were weak and few, who could easily be attacked: but also because they were intercepted in the midst of evils, and surrounded on all sides by difficulties, having wars encompassing them on every side: but He who is endowed with the greatest power, and can preserve from every side, even after dangers and evils have beset us; He has delivered us, he says, with great ease. Which indeed wishing to show, he said thus: *Our soul hath been delivered as a sparrow out of the snare of the fowlers,* showing also how, he subjoined: 8. *Our help is in the name of the Lord who made heaven and earth.* Do you see the virtue of the helper? Do you see his power? He even removed the very means of the snares.

This might also be taken anagogically concerning the devil, and the race of mankind. For it shows how He snatched away, and how He removed his snares: for this has happened since He said to the disciples: *Walk upon serpents and scorpions, and upon all the power of the enemy* (Luke 10:19). For there is no longer an open war, nor an equally matched line of battle; but he lies prone and prostrate, while you stand erect, striking him from above: he is enervated, but you are robust and strong. How does it happen, therefore, that he often wins? This happens because of our sloth, because of the laziness of those who sleep. If, therefore, you wish to resist, he dares not engage you in a set battle. But if he overcomes one who is sleeping, that is to be attributed not to his power, but to your negligence. For who would not overcome a person who is sleeping, even if he were the weakest of all? The strong man is bound, all his impediments are snatched away, his power is broken, his dwelling-place is torn down and ruined, his spears have failed. What more do you wish than this? For what cause do you fear him? Why are you afraid? You have been commanded to trample upon him who is enervated: for what reason, I ask, do you tremble? Why do you hesitate and doubt? Do you not consider what kind of person He is who brings you aid? For not only has your enemy become weaker, but your help is even greater. The exultation of the flesh has been compressed, the burden of sin has been taken away, you have received the grace of the Spirit, which has the power of anointing. *For what was impossible to the law, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and of sin, condemned sin in the flesh, that the justification of the law might be fulfilled in us, who walk not according to the flesh* (Rom. 8:3-4). He has made your flesh obedient to you, He has gifted you with armor: the breastplate of justice, the girdle of truth, the helmet of salvation, the shield of faith, the sword of the Spirit; He has given you the earnest, He feeds you with His own body, He offers His own blood for you to drink, He has handed the cross to you like a spear into your hands (Eph. 6). He has bound him, He has cast him to the ground. You have nothing, therefore, with which to defend yourself henceforth, if you are overcome; and if you are defeated, no pardon is to be granted to you. For you have countless opportunities for victory. The snare is broken, he says, and we have been delivered. *Our help is in the name of the Lord who made heaven and earth.* Do you see what kind of Commander you have, what kind of King, He who is the Maker of the universe, He who by a word alone produced so many bodies, such a mass, such a magnitude? Do not lose heart, resist with a strong spirit. Nothing prevents your trophy from standing erect. Knowing these things, therefore, O beloved, let us be sober, let us strive, and let us not sleep, but having cleansed our arms and confirmed the alacrity of our spirit, let us strike the enemy unceasingly, so that when we have carried off a brilliant victory, we may attain with great glory the kingdom of heaven: which may we be granted to attain by the grace and kindness of our Lord Jesus Christ, to whom be glory and empire unto ages of ages. Amen.

IN PSALMUM CXXIV

^AWhy did he not simply say, "As a mount," but remembers that mount? In order to teach that we ought not to lose heart in calamities, nor be overwhelmed by them, but hanging upon hope in God, to bear all things bravely, wars, battles, and tumults. For just as this mount, which had been at one time deserted and denuded of inhabitants, had returned to its former prosperity, having regained its ancient state, with the inhabitants having returned, and miracles being shown again: even so the brave man, even if he is invaded by countless calamities, will not be overturned. Do not, therefore, seek a life that is free from trouble, and without action, and without toil, but one that is not dragged away by dangers...

For it is not the same thing to demonstrate one’s skill sitting in a harbor as it is while tossing upon the open sea. The one becomes sluggish, soft, and unstrung; the other, having endured many hidden rocks, and many reefs, and many violent winds, and the other terrors from the sea, and having excelled in all these, makes his own soul stronger. For this reason you were brought into the present life, not that you might be idle, nor that you might lie supine, nor that you might feel no terror, but that, having suffered, you might become more brilliant. Let us not, then, seek ease, nor a life filled with luxury. For such a desire is not that of a noble man, but of a worm, or rather more irrational than that which possesses reason. But pray, indeed, above all, not to fall into temptation; but if you should ever enter into it, do not be indignant, do not be thrown into confusion, do not be troubled, but do everything so that you may become more brilliant. Do you not see the bravest of soldiers, how, when the trumpet calls, they look toward the trophies, toward the victories, toward the crowns, toward the successes of their own ancestors? And you, therefore, when the spiritual trumpet sounds, stand firmer than a lion; advance, even if there be fire, even if there be iron. The elements themselves know how to revere those who are truly brave. The beasts themselves know how to fear those who are so noble. Even if under hunger, or even under nature itself, it rages, it forgets all these things when it sees a just man, and masters its own passion. Arm yourself, therefore, with these weapons, and do not fear even fire, even if you see the flame rising up to the heavens. You have a noble General, and one who is capable of everything, and who by a nod alone ^A looses dangers. Everything is His, both heaven, and earth, and sea, and beasts, and fire; all are easy for Him to transfer and to change for [His] ease. From whence, then, are you afraid? Tell me. From nowhere else, but from sluggishness and your own dejection. Is not death the culmination of evils? But even this is a debt of nature. Why do you not manage the debt? For if it is necessary to travel this road, both willingly and unwillingly, why not with profit? But with tortures, not temporary ones, but those which provide pleasure greater than the pain. But if these things seem to you to be grievous, consider those who are surrendered to long decay without reward, those battling with chronic hunger, those having incurable and long-standing diseases, on account of which they have often wished to end their life, and many have even rushed to the noose or the sword. And you have heaven set before you, and the good things that are in the heavens, and do you not shudder, and are you not afraid, while being softened, and this when you have such an ally? Do you not hear the Prophet saying, *They that trust in the Lord are as Mount Sion?* For he called it a mountain to signify the unshakeable nature of the hope in God, the fixed, the unconquerable, the invincible. For just as even if one brings up ten thousand machines, a mountain could neither be uprooted nor shaken; so he who attacks one who has his hope in God will return home with empty hands. For hope in God is far more secure than a mountain. *He that dwelleth in Jerusalem shall not be shaken forever.* Another interpreter says: ^B An unshakeable one who dwells around Jerusalem forever. What then? He says, were the three children, and Daniel, not shaken? Far from it; for they fell from their homeland and underwent captivity, but they suffered no shaking whatever; but being in such a turmoil of events, and such a multitude of waves, they were as if standing upon a rock and mooring in a calm harbor; thus they suffered nothing unpleasant. Do not, therefore, call the circumstance of events a "shaking." For this is not a shaking, but the destruction of the soul, and falling away from virtue; which those who are sober do not undergo in dangers, but they possess their own philosophy more securely, and shine more brightly. If, however, you wish to take what has been said also in an anagogical sense, that *he who dwelleth in Jerusalem shall not be shaken forever*, subscribe to the lot there in the metropolis above. For those who have received that [city] are released from every circumstance; there are no longer there the things that trip one up, neither desire, nor pleasures, nor the circumstance of sins, neither sorrow and anxiety and danger, but all these things are out of the way. Jerusalem, mountains are round about her, and the Lord is round about His people from henceforth and even forever. He says, indeed, through these [words], also the alliance for the city from its very position; but he does not allow them to trust in these, but leads them up to the unconquerable aid, God. For even if, he says, the mountains wall it in, yet it has need of that security; and this is what makes it unconquerable. Wherefore also another interpreter says: *And the Lord is about His people.* That is, do not trust in the encirclement of the mountains. For that which makes it unconquerable is this, that *the Lord will not allow the rod of sinners upon the lot of the just*. He states a reasonable cause for the help of God, so that they might also be bold. What, then, is this? He says, He would not suffer the good things of the just to be in the hands of the sinners. He said this, at once preparing them to be bold concerning the alliance of God, and persuading them to remain in virtue, if indeed they should wish to enjoy His help continuously, and to be masters of their own good things. For he shows through these [words] ^C that both possession and security lie in their own volition. And by "rod of sinners" here he calls the kingdom of the enemies. But what he says is this: He will not suffer [the rod] to hold the inheritance of the just. For if He has done this even for a time, [He did it] for correction and admonition and sobering. *In order that the just may not extend their hands in inquities.* Another [says]: *For this reason the just do not extend their hands into iniquity.* For this reason; which one? Because of what was said, that He will stand by, that He will defend, that He will rebuff, that He will remove the enemies from their possessions. As if he were saying: having been disciplined by the temptation, and having become better through the provision of good things, they will continue to be in virtue, and will not touch wickedness, being taught from both sides. So that the whole thing, therefore, was done so that their soul might become better, being corrected by the occurrence of evils, and being made more eager by the giving of good things.

^A "Good, O Lord, to the good." Another: "Do good." And to the upright in heart. "But those who turn aside to crooked paths, the Lord shall lead away with the workers of iniquity." You see that we provide the beginnings in all things, both for obtaining goods and for enduring punishments? Although the beginning is taken from us, yet the great light of God's loving-kindness shines forth; for He overcomes us with a certain profuse and redundant abundance in His rewards: and in sins, indeed, He imposes a moderate punishment, but in things rightly done, He bestows a far greater reward. Here, indeed, He calls the "upright" those who are simple, not feigned, who have nothing shadowed nor simulated. For that which is upright is such, which is what God everywhere most especially requires. Virtue is also of such a nature—plain and easy—just as wickedness is something perverse, various, and without an exit; and this can be seen from the things themselves. For he who wishes to lie and devise guiles, consider with yourself how many things he attempts and how great they are, what variety he has need of, and with what sort of feigned speeches, with what artifice, and with how much facility of expression. But he who speaks the truth has need of no labor, no difficulty, no simulation, no art, or machination, or anything of that sort, since it shines through of itself. Just as, indeed, deformed bodies have need of many artifices and coverings that might conceal the deformity of their nature, while those that are beautiful by nature are resplendent of themselves, even if nothing external is added; so, too, we can find this in truth and falsehood, in virtue and vice. Whence it is clear that even before the punishment, vice itself inflicts punishment, and before the reward, virtue is rewarded. For just as the latter has in itself prizes even before the crowns, so also does the former contain punishment in itself before it is punished. For what could be more grievous than sin, as it pertains to punishment? Wherefore Paul, too, making mention of those who practice ^B the harlot's art, prostitute the flower of their youth, and overturn the laws of nature, said that this was the greatest punishment, even before they are punished. "For the males," he says, "working dishonor in males, and receiving in themselves the recompense which was due of their error" (Rom. 1:27)—calling the intemperance and the act itself the recompense of their sin. "Peace upon Israel." With this prayer he closed his discourse. For such are the souls of the saints; with exhortation and counsel they join prayer, bringing in the greatest help for their hearers. "Peace of the saints." And he speaks here of peace, not this sensible peace alone, but that also which is higher than this, and he says whence it is born, and prays that the soul might not stir up sedition against itself, bringing in a war of the disturbances of the mind. Let us also seek this peace, that we may be able to attain the promised goods, by the grace and loving-kindness of our Lord Jesus Christ, to whom be glory and power for ever and ever. Amen.

CONCERNING PSALM CXXV

^C 1. "When the Lord turned again the captivity of Sion, we became as those that are comforted." Another interpreter says, "When the Lord shall turn again the captivity, we shall be comforted."

The name of "captivity" is simple, but it has many meanings. For there is a good captivity, as when Paul says, "Bringing into captivity every thought to Christ" (2 Cor. 10:5). There is a bad one, as when he says: "Leading captive silly women laden with sins" (2 Tim. 3:6). There is that which dwells in the mind, as that regarding which he says, "To preach deliverance to the captives" (Isa. 61:1). There is that which falls under the senses, as that which is done by enemies. The former, however, is more grievous. For those who have taken some in war often spare the captives, and if they order them either to fetch water, or cut wood, or pasture horses, they do not hurt their soul at all; but he who has been made a captive of sin has a savage and barbarian master, who compels him to do things most vile and most disgraceful. For this tyranny of vice knows not how to spare, nor to pity. Hear, therefore, how when it had taken the miserable and unhappy Judas captive, it did not spare him at all, but made him a sacrilegious person and a traitor; then, after he had perpetrated the crime, it led him into the theater of the Jews, and revealed his misdeed, and did not even permit him to receive the fruit of repentance, but before repentance led him to the noose. ^D For it is a savage tyrant, which commands things that are wicked, and brings disgrace upon those who obey. Wherefore I ask you, with the greatest zeal let us flee its dominion, and let us war against it, and let us never be reconciled to it, and, being liberated, let us remain in liberty. For if those who were liberated from the barbarians received comfort, much more does it behoove us, having been liberated from sin, to rejoice and exult, and to keep this joy immortal, and not to disturb and confound it, by again undertaking the same evils. "We became as those that are comforted (or truly, as those dreaming)." Other interpreters say this, "As those dreaming." The Hebrew, however, says, "Chaolemim." And what is "comforted"? We were filled, he says, with quiet, with joy, with delight. 2. "Then was our mouth filled with joy, and our tongue with exultation." 3. "Then shall they say among the gentiles, The Lord hath magnified to do with them." 4. "The Lord hath magnified to do with us." It contributes no little to a better change to rejoice on account of our liberation from captivity. And who, you will say, does not rejoice on that account? Their fathers, when they were liberated from Egypt and were brought from that servitude into liberty, through the highest vice of an ungrateful mind, were murmuring at the very goods themselves, were indignant, bore them ill, and remained sad. But not so we, he says; but we rejoice and exult. Now, indeed, he brings in the reason for the joy.

we do not, but rather that from this also all will know God’s providence concerning us. For then, he says, they will say among the nations, *The Lord has magnified to do with them.* The Lord has magnified to do with us. ^B The doubling is not put forth simply, but for the sake of indicating the great joy they possessed. For the one is the utterance of the nations, the other in turn is theirs. And see: they did not say, “He saved us,” nor, “He delivered us”; but, *He magnified*, wishing to demonstrate the paradox full of miracle through the designation of “magnifying.” Do you see that what I was saying continuously, that the world was being instructed through this nation, both as they were being led away and as they were being brought back? For the return became equivalent to a herald. For their fame traveled everywhere, making manifest to all the philanthropy of God, because the miracles that occurred concerning them were truly great and paradoxical. For Cyrus himself, who held them, released them, with no one asking, but God having softened that man’s mind; and he did not release them simply, but even with gifts and presents.

*We were made rejoicing.* Or, *Turn, O Lord, our captivity, as streams in the south.* How is it that, beginning the Psalm, *When the Lord turned again the captivity of Sion*, he said, but here, *Turn*? As if speaking about something future. For particularly the other interpreter leads us into this, not saying, “When [He] turned,” but, “When [He] shall turn”; because the matter was obtaining a beginning then, and the whole was not brought to completion in the start, but there were many returns for them; for indeed a first, and a second, ^C and a third took place.

2. This, then, can be said: that he is praying for the deliverance to be whole. For many of the Jews wished to remain in the land of the barbarians; wherefore, desiring with intensity that this might happen, he says: *Turn our captivity, as streams in the south*; that is to say, with much force, pushing and urging with much vehemence. Wherefore also another interpreter, manifesting this very thing, said: *As flowing-down*; another, *As channels*; another, *As releases*. *They that sow in tears shall reap in joy.* This was spoken indeed concerning the Jews, but it could have place to be said elsewhere in many instances. For such is virtue; it has bright rewards for labors; and we must first toil and suffer, and then seek rest. For this one could see happening everywhere, event in life’s affairs. For this reason he led the discourse to these things, to the sowing, I say, and the reaping. For just as he who sows has need of labor, and toil, and sweat, and winter; so also he who pursues virtue. For nothing is so useless toward rest as man. For this reason God made the way strait and narrow ^D. Or rather, he prepared not only the things of virtue, but also the things of life as laborious, and these much more so. For both he who sows, and he who builds, the traveler, the woodcutter, the artisan, every person, if he is to reap anything useful, has need of labor and toil; and just as seeds have need of rains, so we of tears; and just as the earth has need of being cut and broken up, so also the soul, instead of a mattock, has need of temptations and afflictions, so that it may not bring forth wicked weeds, so that its hardness may be softened, so that it may not leap wildly. For indeed, the earth not worked with much carefulness brings forth nothing sound. What therefore the Prophet says is this: that one must not only rejoice at the return, but also at the captivity, and render thanks to God for both. For that indeed is sowing; but this, reaping. Just as, therefore, those who sow, he says, laboring, enjoy the revenues afterwards; so also you, when you were being led away, imitated those who sow, toiling, suffering, being afflicted, bearing the winter, the war, the cloudiness, the cold, shedding tears. For what the rain is to the seeds, this are tears to those who are afflicted. But behold, he says, you received the reward of those labors. When therefore he says: *Going they went and wept, casting their seeds; but coming they shall come in joy, lifting their sheaves*, he is not speaking about wheat, but about realities, instructing the hearer not to grow faint in afflictions. For just as he who sows does not grow faint, even if the burdens are many, looking toward the crops that are flourishing; so also it is necessary that he who is afflicted should not be discouraged, even if the painful things are many, awaiting the reaping, considering the revenue that comes from the affliction. 355 These things, therefore, we also knowing, let us give thanks to the Master both for affliction and for rest. For if even the things that occur are diverse, yet towards one end all look, just as the sowing and the reaping; and let us bear the afflictions nobly and gladly, and the rests with thanksgiving; so as to attain also to the future goods, by the grace and philanthropy of our Lord Jesus Christ, to whom be the glory and the power unto the ages of the ages. Amen.

CONCERNING PSALM CXXVI

*Unless the Lord build the house, in vain have they labored that build it. Unless the Lord keep the city, in vain has he watched who keeps it. In vain is it for you to rise before light; rise after you have sat.*

1. This Psalm was spoken concerning the state of the affairs after the return. Because, having been delivered from the captivity, and having returned from the barbarian land, and finding the city a ruin, and the walls with the towers cast to the ground, they were undertaking to raise them, but many, attacking from everywhere, were hindering the work, envying the prosperity of the Jews, and fearing their success; afterwards, these things happening, time was being wasted, and so much time was wasted that over forty years were spent in the building of the temple; which indeed the Jews also, declaring, said: *Forty and six years this temple was built*—not speaking…

of the former building which was done by Solomon, but of that which was done after they were delivered from the Persians. Since, therefore, much time was consumed in the building of the city, the temple, and the walls (for the construction of the city consumed many more years ^A), the prophet, teaching them to flee back to God, pursues these points, showing that all things come to pass in vain and to no purpose, unless they draw down divine help upon themselves. For not only is it impossible to be freed from captivity, but even after they are freed, to raise up walls is impossible without the divine assistance. And what do I say of raising up walls and building a city? Not even can one keep it perfect and complete if that help is not present to him. But he said these things persuading them in every way to flee back to the help of God, lest they should become more negligent through ease and favorable circumstances. For He did not grant them all these blessings at once and in a heap, but bit by bit and little by little, lest by a speedy liberation from evils they should recur to their former wickedness. Moreover, while giving blessings, He often admonished them, frequently stirring up their sloth through the irruption of ^B enemies. What is said here, therefore, is spoken in a general sense; but it has taken its beginning from this premise. For it is necessary to adapt it to all people, not that we should be slothful and lie supine, but that whilst we bring our own contribution, we should commit all things to the will of God, depending perpetually upon His hope in all things. For just as it is impossible for things to be brought to an end without God giving help, so if God gives help, but we are negligent and idle, we shall not be able to attain the end. *Vain is it for you to rise before the light, rise after you have sat down.* Another interpreter says, *To those who delay to sit*. Another, *To those who put off sitting*. But what he says is of this kind: Even if you are vigilant, even if you are roused in the morning, and even if you go to bed late, spending all your time in ^C labor and affliction, unless you attain His help, all human things will perish, and from that effort and diligence no utility will return. *You who eat the bread of sorrow.* He says this, showing that they lead a laborious life while they build under arms. For with one hand, he says, they carried a basket or a stone, and with the other a sword, dividing themselves for building and for warring, and together with shields carrying flints. For because the city was not fortified, but stripped bare, and they suspected sudden and unexpected attacks of enemies at every hour, they built the walls while armed; and swords, shields, and javelins were at hand, and there were certain watchmen at a distance who would signal their uncertain incursion and blow the trumpet if they saw any approaching from afar. But even if you do these things, he says, and eat the bread of ^D sorrow, all things, he says, you will do in vain and to no purpose, unless you draw down heavenly help. And if they stood in such need of heavenly help to raise the city and the walls, much more do we, who follow the way that leads to heaven. *When He shall have given sleep to His beloved sons.* *Lo, the inheritance of the Lord, children.* What kind of coherence is this? Truly beautiful, and very much consistent with the former. For this is what he says: If God does not bring help, all things perish; but when He does bring it, then sleep is pleasant, then there is leisure, and a life free from dangers and full of security. 364 When He has refreshed them, when He has driven back those who invade, not only then will they build the city, nor will they only guard it, but they will receive much greater things: for they will be fathers of many children, and their beautiful offspring will be increased. *The reward of the fruit of the womb.* Another says, *The reward is the fruit of the womb itself*. What is this? They will receive, he says, a reward—numerous offspring. For even if this be a work of nature, yet when God brings help, it proceeds more happily. For it too stands in need of heavenly help; and Jerusalem will be crowded with people. But their happiness will not consist in these things alone—namely, in building, in guarding, and in offspring; but to these other things will be added. And showing what these are, he subjoins, saying: *As arrows in the hand of a mighty man, so are the sons of those who have been cast out.* Another, *Of those who have been bound*. But what he says is of this kind: They will not only be safe within the walls and in a fortified city, nor will they only have numerous offspring, but they will also be terrible to their enemies, and terrible as arrows. But he did not say simply, *Arrows*, but, *Arrows in the hand of mighty men*. For arrows are not terrible in themselves, but when they are held by a mighty man, threatening death to those whom they assail. So, therefore, these will be terrible. Who? These sons of those who were cast out. That is, of those who were once weak, who were bound and fettered. For he frequently brings their former adversities back to their memory in the time of prosperity, so that he may correct their mind on every side, both through what they have suffered, and from what they have been liberated, and through what they will follow. *Blessed is the man who shall fill his desire from them; they shall not be confounded when they speak to their enemies in the gate.* Another says, *Blessed is he who shall fill his quiver from them*. That is: This too will be present to them, strength of body, a terror that cannot be withstood, a beautiful and numerous progeny, security, the beauty of the city, victory and trophies in wars. Wherefore he also pronounces blessed those who are about to attain this happiness. For they will be, he says, armed. But their blessedness will not consist in these things only, but also in the fact that they will not be affected with shame. For they shall not be confounded, he says, when they speak with their enemies in the gate. What is this? The greatest trophy, the greatest splendor, the highest joy and happiness. For it will not be reproached to them that God did not have care for them, or that they had a weak God, or that they had indeed a powerful One, but had repelled His providence through their sins—but living in all things, through the city, through the walls, through the guard, through the children, through weapons, through the…

protection: but in all things bright and full of glory, because of the city, because of the walls, because of the garrison, because of the children, because of weapons, because of power, they shall not be covered with shame when they see the enemies, but will meet them with much bravery, adorning themselves, thinking great things, being adorned, because through all these things God shows His protection over them. For the head of good things and the pinnacle of blessedness is to be able finally to be adorned by the alliance of God. For this reason he ended his discourse here, teaching all men to seek that adornment before all other things, and to be bright because of this. Let us therefore emulate this, so that we may obtain the eternal good things, by the grace and loving-kindness of our Lord Jesus Christ, with whom to the Father is the glory, together with the holy Spirit, unto the ages of ages. Amen.

ON PSALM CXXVII

^A and perfectly straightens out the distortion, so also the fear of God does everything in a short time, and suffers those who have been steeped by it to be thwarted by nothing human. Was not Timothy infirm? Was he not perpetually vexed by illnesses and afflictions (1 Tim. 5:23)? What, then, became more blessed than he? But tell me, I pray, what of Job? Was he not reduced to poverty? Was he not reduced to childlessness? To the most grievous sores of the body? Was he not assailed with reproaches, insults, and injuries? Was he not tortured with hunger and all human evils? Yet he was the most blessed of all. For not only did none of these things break him, but it even made him firmer. Furthermore, even with all these things, his wife pressed upon him, harassing him with reproaches, and yet through all these he emerged illustrious. Reflecting upon all these things, the Prophet said: "Blessed," he says, "are all who fear the Lord, who walk in His ways" (Ps. CXXVII, 1). For lest you should think that fear suffices, he added: "Who walk in His ways," designating both; that is, those who fear and who walk. For many have perfect faith, but a flagitious life, and have become the most wretched of all. Lest, therefore, what he says should appear to be refuted by this, he added: "Who walk in His ways." And what are His ways, if not the life that is instituted according to virtue? For through it one is able to ascend into heaven, and to apprehend that primary city, and to see God Himself, insofar as He can be viewed by man. And they are called His ways, because through them it is possible to arrive at God in heaven. ^B

Many ways are set forth leading to heaven; the number concludes with the praise of almsgiving, whose efficacy is illustrated by the example of Lazarus.

He did not say "Way," but "Ways," showing that they are many and diverse. For this reason He constructed many ways, that by their multitude He might make our entry easy. For of men, some are illustrious in virginity, others indeed conduct themselves honestly in matrimony, others are adorned with widowhood; some have stripped themselves of everything, others of half; some enter by the straight way, others by repentance: and therefore He has constructed many ways for you, that you may enter easily. Were you unable to keep yourself clean after the laver? Yet through repentance you are able to cleanse it; you are able to do so through money, through almsgiving. But do you not have money? Yet you are able to visit the sick, you are able to approach him who is in bonds, to give a cup of cold water, and to receive a guest under the same roof, to offer two mites, like the widow (Luke 21), to groan for those who are afflicted. For this, too, is almsgiving. But are you destitute on all sides, and altogether poor, and your body so infirm that you cannot even walk? Bear all these things with a great spirit, giving thanks to God, and you will receive a great reward. For in this, too, Lazarus conducted himself beautifully. For he did not assist anyone with his own money. For who would have done that, when he even lacked necessary nourishment? He did not enter a prison. For how could he, who could neither be raised up nor sustain himself? He did not visit the sick. For who could have, he who was exposed to the tongues of dogs (Luke 16)? And yet, even without these, he snatched the prize of virtue, because he bore all things with a generous spirit, because, seeing a cruel and inhuman man held in honor and passing his life in delights, while he himself was involved in such evils, he did not utter even an indecorous word. And therefore he was received into the bosom of Abraham, who, when he was dead, was not better off, but was utterly useless, cast before the gate of the rich man; and while the patriarch, who had performed so many and such great things, was being crowned, was being proclaimed a victor, he was enjoying the bosom of him who had neither done almsgiving, nor reached out a hand to him to whom injury was being done, had not received guests, nor had been able to show anything else of such a sort, but had only in all things given thanks to God, and had carried off the bright crown of patience. For a great thing is the giving of thanks, and philosophy, and patience ^C which is exercised in so many and such great evils: and this was the greatest achievement of all by far. Whence also Job was crowned; wherefore the devil said: "Skin for skin, and all that a man has he will give for his soul; but send forth your hand, and touch his flesh" (Job 2:4-5). For it is no small thing to restrain a soul afflicted with pain to this, that it should sin in nothing. This is comparable to martyrdom; this is the colophon of the good. ^D

5. And therefore, O beloved, when you are often invaded by sickness, or fevers, or pains, forcing you by the torture to say something blasphemous, if you restrain yourself, and give thanks, and affect God with glory and honor, you will receive the same reward. For for what cause, tell me, I pray, do you blaspheme and bring forth harsh words? Does the pain thereby become lighter for you? Even if the pain were to become lighter by this reasoning, not even so would it be right to betray the salvation of the soul, with consideration for consolement of the body; but now, not only is the pain not lightened, but it is actually rendered heavier. For when the devil sees that he has been able to bring you to blasphemy, he subjects the furnace to more fire and inflames the pain, that you may fulfill his desire. Therefore, as I said, even if it were lightened, one ought not to do this; when, however, you make no gain, why does it befit you to destroy yourself? But you cannot be silent? Therefore give thanks to God; affect God with glory and honor, who proves you in the furnace. Instead of blasphemy, let the glory of God proceed from your mouth. Thus both the reward is great, and the wound is made lighter. In the same way also that blessed one, speaking, said, "The Lord gave, the Lord has taken away" (Job 1:21). And again, "If we have received good from the hand of the Lord, shall we not sustain the evil?" (Job 2:10). But to me, you will say, He did not give wealth. The wound is therefore less. For it is not the same thing to be stripped of wealth, when you have possessed it, and to live in need when you have never made a trial of it. For if, seeing the evils of others, and comparing them with their own hardships, many poor people, by the comparison of them, consider their own to be heavier—when they compare themselves not with others, but with themselves—think how much more heavy the pain is, as much as experience makes known, so that there is a greater sense of deprivation. Thus also it is lighter not to have had children from the beginning, than to be bereaved of them, when you have possessed them. For it is not the same thing not to have received, and after you have received, to be deprived of them. Bear, therefore, with a generous spirit

all that happens; for this is your martyrdom. For Christ does not consider it to be the only form of martyrdom to be told to sacrifice and *not* to sacrifice—preferring to be flayed rather than to do this—but also, when pain drives one to blasphemy, to choose to endure the agony and to say nothing unseemly, this makes one a martyr. For even Job was not crowned because he did not sacrifice when ordered, but because he bore his agonies with a noble spirit. And Paul, too, was proclaimed from this—from his stripes, from his tribulations, and from the other things he endured with thanksgiving.

^C *You shall eat the labors of your fruits; you are blessed and it shall be well with you.* Why does he double the blessing? Because he knows the magnitude of it, and he delights in the vision of the matter. And what is "well"? Tell me... *Your wife [shall be] like a flourishing vine in the inner rooms of your house.* Another says: *In the inmost parts.* Another: *In the thighs.* *Your sons like young olive plants around your table. Behold, thus shall the man be blessed who fears the Lord.* What are you saying, tell me? Is this the blessing? Is this the profit? The abundance of a household, and to enjoy the fruits of one's own labors, and a multitude of children, and a wife? Not this, but this results from an abundance. For, *seek first the kingdom of heaven, and all these things shall be added to you.* ^D Since, therefore, he was conversing with those who were still more imperfect, he led them by the hand from sensible things, just like little children. And do not be surprised. For if Paul does this in the time of such high philosophy while conversing with those still walking on the ground, the Prophet does so much more. And where does Paul do this? In many places. For when he discusses virginity, he says nothing to them about the things to come; but he puts forward only the deliverance from the troubles that result from marriage. And when he speaks about honoring parents, he uses the same way, saying: *Which is the first commandment with promises.* What is the commandment? *Honor your father and your mother, and you shall be long-lived upon the earth.* But even when he writes about the philosophy regarding enemies, he again puts forward a sensible reward, saying: *For in doing this, you will heap coals of fire upon his head.* But Christ does not do so; for he does not converse with the weak. But concerning virginity he sets down the kingdom, and concerning loving one's enemies, he sets down becoming like God, as it is possible for men who are such to become like [God]. Just as, therefore, even in the Old [Testament], where they were led by sensible things, we shall see them being led by those who knew how to philosophize from greater examples. And declaring this, Paul said: *According to faith they died, not having received the promises, but having seen them from afar and welcomed them.*

The reward of those who fear God is not, therefore, this alone—the enjoyment of one’s own things, and wife, and children, and the abundance of a household—but these things are indeed from an abundance and in the order of being "added." But the great and primary heads are: first, the very fearing of God, which contains the reward within itself; then, those ineffable [things], *which eye has not seen, and ear has not heard, and which have not entered into the heart of man.*

*May the Lord bless you from Sion, and may you see the good things of Jerusalem.* Another: *And see the good things of Jerusalem.* By good things he means the city, wealth, comeliness, victories, honors, abundance, prosperity, security, peace.

^A 4. *All the days of your life.* He has used the addition of the days well. For this, too, was the greatest sign that these things were bestowed by God, and a proof of His providence: that one should not suffer anything human, nor undergo change or endure alteration, unless indeed He, having been angered, interrupted them. *And may you see your children’s children.* And yet, he says, many who fear God have continued in childlessness. And what of this? For we did not strip ourselves naked for the sake of things present, but primarily for the sake of pleasing God; and then for the sake of future hopes. And then those were the rewards; but now, heaven and the good things in heaven. But if you did not have children, you who fear God, how do you know if He did not grant other, greater things than this prosperity? For He does not benefit everyone in one way, but variably, being rich. How many have had children and envied those who had none? How many have acquired wealth and departed this life more miserably than the poor? How many have enjoyed glory and, as if by a sword, were pierced by it and suffered irreparable harm? Do not, then, seek after [these] things, nor demand an accounting from God, but bear all things generously and with thanksgiving; or rather, do not be attached to any of the things present. For it is for this [reason] that you were commanded to pray such a prayer, in which you ask for only one sensible request, and nothing more. ^B But even this, by measure, becomes spiritual again. For all other things have been spoken to us concerning the heavens and the kingdom there, and the precise conduct [of life], and the deliverance from sins; but for the sake of sensible things we are commanded to say one phrase. What is this? *Give us today our daily bread,* and nothing more. For since we are now called to another fatherland, and have been transferred to a greater life, and it behooves us to make petitions suitable to that [life]; and these [sensible] things, even if they flow in, [we should] deflect with great precision.

*Peace upon Israel.* Another: *And see your children’s children, peace upon Israel.* Both read as one petition. For they long for this most of all, as those who have been tanned by long war. For what is the benefit to them of other things, if there is no peace? Therefore, he promises the head of the goods of that time, and their security, [which is] peace, and this perpetually; which is the work, most of all, of God’s providence, both to give [it] and to not allow it to fall away. Since, therefore, human nature itself is fluid and not permanent, showing that these things do not come to them simply but from the leaning from above, and by God inclining [to them], he said *All the days*, and promised perpetual peace. And this did come to pass, at least that which pertains to God. And if it was interrupted, this, too, came again from their own wickedness. For just as when He threatens punishments…

and by repentance turn away the wrath, the punishment is stayed: so also if He promises blessings, but they who are to receive the promises appear unworthy, the promise is revoked). As far as He is concerned, He has promised them for all days: but by their own wickedness they interrupted the gift. I say these things so that we may not despair when He threatens, but by repentance turn away the wrath; nor on the other hand grow slothful when He promises blessings, but by zeal and diligence in ordering our life, provoke the promises into action. For unless we do this, the promise alone does not suffice to save us. For He also promised Judas that he would sit upon a throne with the eleven disciples: yet he did not sit; and the cause was not He who promised, but he who showed himself unworthy of the promise. Wherefore let us too, having the promise of the kingdom, not be sluggish and idle, but bring our own efforts as well, that we may be able to attain eternal blessings, by the grace and loving-kindness of our Lord Jesus Christ, to whom be glory and dominion for ever and ever. Amen.

ON PSALM CXXVIII

^A ...let Israel now say. 2. Frequently have they warred against me from my youth: and they could not prevail against me. Another interpreter says, (a) But they could not prevail against me. This Psalm also is connected with the former. Since the building was being interrupted, and the work was not being brought to an end, he leads them into good hope, that they might not despair; he bids them, from the past, to be of good courage concerning the future, and teaches them to say these words. Which are these? That although they had frequently attacked them, they could by no means overcome, nor did they win a complete victory. And yet, he says, they took captives, and led them into a strange land, and were victorious in many wars. And at that time, they overcame mostly not by their own strength, but because of the sin of the Jews. Yet for all that, the victors did not remain so to the end. For they could not entirely destroy the race, nor completely overturn the city, nor utterly ruin the nation, but after they had prevailed for a little while, God conceding it, they were defeated again. How, however, were they defeated? By the Jews returning to their former prosperity. Signifying which, another interpreter said, But they did not prevail against me.

3. Upon my back have sinners wrought, they have prolonged their iniquity. What is this? Not rashly, he says, and by chance did they lay snares, but they practiced and devised many things, framing guiles and attacking in secret. For that, Upon my back, signifies either fraud and festering malice, or force and violence. This is to say, They set out to break my power. Another however, for, Wrought, said, They plowed (b), to show that they put effort into preparing snares for the just. They have prolonged their iniquity. What is it that he says? It shows that they not only attacked with great force, but also with great perseverance, as those who spent a long time in that affair, and considered it their work to lie in wait, and persistently continued in it. But this availed them nothing, for they were restrained ^B not by our strength, but by the power of God. Wherefore, showing Him who raises up the trophy and grants the victory, he subjoined:

4. The Lord is righteous, He has cut down the necks of sinners. Another, however, for Necks, said, Ropes (a), signifying the snares, the assaults, the machinations. Rightly, however, he said not, Dissolved, but, Cut down: to show more clearly that He did this, rendering their counsels utterly useless. For when the city began to be built again, many from all sides made attacks, wasting away with envy: and they did not do this only once or twice, but very frequently. This very thing also happened in the Church. For when it began to spring up, all assailed it with persistence: in the beginning, indeed, kings, peoples, and tyrants: but afterwards the snares of the heretics: and the greatest, a varied and manifold war was stirred up from every side: but yet it did not prevail: but the enemies were routed, and the Church flourishes.

5. Let them be confounded and turned backward, all who hate Sion. Another, Let them be subverted backward (b). 6. Let them be as the grass of the housetops, which before it is plucked up, has withered : With my fist. And with my bosom, he who gathers the sheaves. Upon you. We have blessed you in the name of the Lord. He concludes the exhortation with a prayer, leading the hearer to confess by the narrative of things past and by his prayer, and showing the unjust cause of the war. For out of envy and hatred they undertook the war: and therefore he says: Let them blush and be turned backward, all who hate Sion. Not only, he says, let them be conquered, but shamefully and ridiculously. Then, when he had said, Let them be as the grass of the housetops, he persists in the simile, not merely comparing them to grass, but to grass which is upon the roofs. For although that which is in the rich field also flows away quickly; yet wishing to show how vile the adversaries were, he compares them to the grass which is upon the roofs: so as to show from both sides how fragile and caducous they are, namely, both from the nature of the grass, and from the nature of the place. Such, he says, are the assaults of the adversaries, which have no root, nor foundation: which seem to flourish for a little while, but afterwards fail, and fall away of their own accord. Such is the prosperity of those who live in wickedness, such is the pleasure of the things of this life: for it is at once seen and perishes, as a thing which has neither foundation nor power. And therefore our mind is not to be applied to them, but by considering how transient and fleeting they are, those things are to be desired which are eternal, immortal, immovable, and into which no change falls: which may it be granted to us all to attain, by the grace and loving-kindness of our Lord Jesus Christ, with whom be glory to the Father together with the Holy Spirit, for ever and ever. Amen.

EXPOSITION ON PSALM CXXIX

^A 4. Out of the depths I have cried to you, O Lord; Lord, hear my voice.

1. *The depth of prayer.* — What is, *Out of the depths*? He did not say simply, "From the mouth," nor simply, "From the tongue"—for the words of an erring mind are poured out—but, "From a most deep heart, with much eagerness and readiness, from the very depths of the mind." Such are the souls of those who are afflicted: they rouse up their whole heart, calling upon God with much compunction; and for this reason, they are heard. Such prayers have great power, so that they are neither overturned nor shaken, even if the devil attacks with great violence. For just as a strong tree, which sends its roots deep into the earth and grips its folds, resists every violence of the winds, whereas that which lies upon the surface is disturbed by a small breeze and lies uprooted upon the ground; so too, those prayers which ascend from beneath and are rooted in the depths, even if unnumbered thoughts come, and even if the whole host of the devil arrives, remain stretched out and unyielding, and are not overturned. But those which proceed from the mouth and lips, and do not ascend from beneath, cannot even rise to God because of the sloth of the one approaching. For one who is such is overturned by any noise at all; ^B even by a clamor, he is led away from his supplication; and the mouth leads, but the heart is empty and the mind is desolate. But the saints did not pray in this way, but with such intensity that they even bowed their whole body. Thus, blessed Elijah, when praying, first sought solitude, then, having placed his head between his knees and burning himself with great heat, he thus sent forth his prayers. And if you wish to see him standing upright in prayer, look again at him stretched out towards heaven, and so stretched out that he even brought down fire from above. Thus also, when he wished to raise the widow's son, having strained his whole self, he worked that resurrection, not broken, nor yawning as we do, but warmed by the readiness of his prayer.

But why do I speak of Elijah and those saints? I have often seen women, because of a husband away abroad or a sick child, praying thus from the depths, and sending forth such fountains of tears, that they finally attained the goal of their prayer. If women are so warmed in prayers for a child or a husband abroad, what pardon will a man have if he is softened and languid when his soul is wasted? For this reason, we often pray and depart empty again. Hear how Anna prayed from the depths, what fountains of tears she sent forth, how she was raised up by the prayer. For one who prays in this way, even before receiving what he asks for, reaps great good from the prayer itself, putting down all passions, softening anger, expelling envy, melting away desire, withering the love of worldly things, and standing in great calm, finally ascends into heaven itself. For just as rain falling on hard ground, or fire on iron, softens it; so too does such prayer, more violent than fire and better than rain, soften and moisten the hardness of the mind resulting from the passions. For the soul is indeed soft and malleable, but just as the water of the Danube often suffers, becoming petrified by the cold, so does our soul, hardened by sin and much sloth, become like a stone. We therefore need much heat to soften what is hard. This, prayer especially accomplishes. When, therefore, you engage in prayer, do not seek only to receive what you ask for, but also how you might make your soul better in the prayer itself. For this ^C too is the work of prayer. One who prays in this way becomes superior to worldly things, is winged in his mind, makes his reasoning light, and is overtaken by none of the passions. *Out of the depths I have cried to you, O Lord.* He places two things here: both "Out of the depths," and "cried"—by *cry* meaning not the tone of the voice, but the disposition of the mind. *Lord, hear my voice.* From this we learn two things: that it is not possible to obtain things from God unconditionally, unless our own part is fulfilled; for this reason he says first, *Out of the depths I have cried*, and then, *Hear*. Next, that prayer which is stretched out and full of the compunction of tears has great power to persuade God to assent to what is said. For as if he had accomplished something great, and fulfilled his own duty, he thus added: *Lord, hear my voice. Let your ears be attentive to the voice of my supplication.* By *ears* he means the faculty of hearing; and again he says *voice*, not alluding to the tone of the breath or the cry, but to the strained disposition. *If you, O Lord, should mark iniquities, Lord, who shall stand?* For so that no one might say, "Being a sinner, and full of unnumbered evils, I am unable to approach and pray and call upon God," by removing this excuse he says: *If you, O Lord, should mark iniquities, Lord, who shall stand?* For *who* here means "there is no one." For it is not, it is not possible for anyone who renders an account of his deeds with exactitude to ever attain mercy and philanthropy.

2. And we say these things, not casting souls into sloth, but comforting those who fall into despair. For who will boast of having a pure heart, or who will be bold enough to be clean from sins? And why do I speak of others? For if I bring Paul into the middle, and wish to demand of him an exact examination of what happened, he will not be able to stand. For what will he be able to say? He read the prophets with precision, being a zealot of the law of his fathers, he saw signs being performed, and yet remained persecuting, and did not change beforehand until he enjoyed that wonderful vision and heard the terrifying voice; but before this, he remained confounding and confusing everything. But yet, all those ^D things—