and the laws of the fishermen have been extended throughout the entire inhabited world. The Roman Emperor could not impose laws upon the Persians, nor could the King of the Persians impose laws upon the Romans; but these men—these Palestinians—gave laws to the Persians, and to the Romans, and to the Thracians, and to the Scythians, and to the Indians, and to the Moors, and, in short, to the entire inhabited world. And they were firm and valid not only while they lived, but were confirmed even after they were dead; and those who received these laws would rather shed their blood a thousand times over than depart from them. B 18. "I will be mindful of Thy name from generation to generation." Therefore the peoples will confess Thee forever, and for ever and ever. Another says: "I will call to mind Thy name in each generation. Therefore the peoples will praise Thee perpetually." Another says: "For this cause the peoples will confess Thee." He declares the magnitude of the kingdom, from the length of the earth, from the breadth of the inhabited world, from the multitude of the nations that are subjected. He speaks also, from another angle, of his authority, that it will extend not only over the whole inhabited world, but also over all time. "For immortal," he says, "will be the memory of Thee, inscribed in our books, inscribed in public affairs, inscribed in the commandments." See how he prophesies the perpetuity of his own prophecy as well. For when he said, "I will be mindful of Thy name from generation to generation," this is what he signaled. "Even if I die," he says, "I will praise Thee even in death." The body will be dissolved, but the letters remain, and the law is perpetual. "Therefore the peoples will confess Thee." Where he began, there he ends, namely, in Christ. "Therefore." Therefore for what reason? Because Thou hast rightly performed so many and such great things, because Thou hast established such princes, because Thou hast driven out vice, because Thou hast planted virtue, because Thou hast joined our nature [to Thee], because Thou hast wrought these ineffable good deeds: the entire inhabited world will offer praise to Thee, not in a short time, nor in ten, or twenty, or a hundred years, nor in a part of the inhabited world, but earth and sea, the region that is habitable and the one that is not, will sing [Thy praise] for all eternity, giving thanks for the benefits they have received from Thee. For all these things, let us also give thanks to the kind and clement Christ; through whom, and with whom, be glory to the Father together with the Holy Spirit, now and ever, and unto the ages of ages. Amen.
ON PSALM XLV
[For the end, for the sons of Core, for the hidden things.] Another: [For the sons of Core, a song for [the] youth.] 1. God is our refuge and strength, a helper in afflictions, which have found us exceedingly. Another: [A helper found in afflictions.] 3. Therefore we will not fear when the earth is troubled, and the mountains are moved into the heart of the seas. A a. The Prophet employs his customary philosophy, drawing the hearer away from worldly affairs and lifting him up to the hope that is from above. "Do not," he says, "talk to me of weapons, walls, and moats, nor of wealth, nor of military experience, nor of a multitude of horses, nor of bows, and arrows, and breastplates, nor of a multitude of allies, nor of phalanxes of soldiers, nor of the strength of the body, and the experience of enemies." All these are thinner than spiderwebs and shadows. "But if you wish to see an invincible power, an insuperable refuge, a fortress that is inviolable, a tower that cannot be shaken, flee to God, draw that strength to yourself." B And rightly he said, "God is our refuge and strength," showing that we sometimes conquer by fleeing, and sometimes by standing and fighting. For it is necessary to do both: to stand fast, and to withdraw. Paul also used to do this: sometimes yielding, and sometimes attacking those who opposed the word of truth. Christ also used to do this to teach us; we too must do this, and know with precision the fitness of the time, and pray indeed that we may not enter into temptation, according to that evangelical saying; but when it has arrived, [we must] not be soft or cowardly, but stand bravely. "A helper in afflictions, which have found us exceedingly." What I have often said, I repeat now: He does not prevent afflictions from coming, but when they have arrived, He stands by, making us frugal and upright. Moreover, that "exceedingly," or "very," must be added to that word, "Helper." For He does not provide a light, but a signal aid, providing more consolation from the help brought than the pain suffered from the afflictions. For it is not the case that He provides us aid only as much as the nature of the evils demands; rather, He provides far more. "Therefore we will not fear," he says, "when the earth is troubled." Do you see how He brings a greater and far more abundant aid? For He said not only, "We will not be taken," or "We will not fall," but "We will not even suffer that which is proper to nature," namely, to be terrified and afraid. Wherece then does this come? From the fact that the aid is abundant. By "earth," however, and "mountains," and "the heart of the seas," he does not mean the elements, but by their name he signifies intolerable dangers. C If we see all things, he says, in confusion, even if [there were] an utterly intolerable disturbance, and even if all those things were to happen which have never occurred, and even if, so to speak, creation itself were to collide with itself, its own boundaries of nature were to be moved, and all things were to be torn up from their very foundations, the primary elements confounded, and finally the greatest possible disturbance of all things occurred, not only will we not be conquered, but we will not even fear. The reason is that the Lord of all these things brings aid, stretches out a hand, and stands by. If, then, we would not in the least yield even when these things occurred, nor be rendered soft or cowardly, how much more so if enemies invade us and direct their battle line against us? 4. Their waters have roared and were troubled. The mountains were troubled by His strength. Another: "As the waters were roaring and troubled, and the mountains were shaken in His glorification." After he said, "We will not fear," even if all things were to be broken and to collide, he subsequently discourses on His power, that is, that His forces are invincible. And he is rightly [doing so], D since he is discussing His power because His strength is invincible. And it is natural, [he says], that I do not fear, which he is always doing...A sometimes from creation, and now from those things which happen to men, he proclaims His strength; this he does here as well.
The meaning of his words is this: He shakes everything, stirs it, changes it, whenever He wills; thus, everything is easy and ready for Him. To me, it seems that he here hints at the multitudes of the brave, and the high-ranking of the enemies, and the infinite common people of the opponents. For such is His power, he says, that it is enough for Him merely to nod, and all these things happen. How, then, can we fear when we have such a Master? B *Diapsalma*. Another: *Always*. *The onsets of the river*. Another: *Divisions*. The Hebrew [version reads]: *Phalagan*. *They make glad the city of God; the Most High has sanctified His tabernacle*. Another says: *The holy place of the dwelling of the Most High*. *God is in the midst of her, and she shall not be shaken. God shall help her in the early morning* [the morning]. Another says: *About the dawn*. Another: *The nodding of the morning*. Having spoken about His power and strength, and that everything is easy for Him, he shifts the discourse to the subject of the Jewish providence, representing in a few words the goods given to them. For this One, who is so powerful, who is so strong and terrible, and who leads and bears everything, who shakes and moves everything, and changes and displaces [everything], has filled our city with myriad goods. For "river" here represents the abundance of the supply of gifts from above, and the unobstructed and poured-out nature [of them], as if he were saying: Just as from fountains all goods flow to us. For just as a river, divided into myriad parts, waters the underlying land, so the providence of God flows from every side, carried in abundance, and coming with a rushing sound, and filling everything. It provides us not only with security, nor only with unbreakable help, but also with spiritual joy; therefore he says: *The Most High has sanctified His tabernacle*. And this, too, is no small part of His benevolence: that He called the place "His tabernacle."
2. And he has not placed the word "Most High" without cause. C He, then, who is so high, whom no place can contain, the ineffable Essence, deigned to call our city His tabernacle, and He encompasses it from every side. For this is what "in the midst of her" means, just as He says elsewhere: *Behold, I am with you*. He strengthens it from every side; for this reason, not only will it suffer no harm, but it will not even be shaken. And the cause is that it enjoys help that is very fast, being ready and prepared; for this is what "early morning" means: not failing, not delaying, but always fresh and flourishing, and at the fitting time. *Nations were troubled*. Another: *Nations were gathered*. *Kingdoms bowed*. *The Most High gave His voice, the earth was shaken*. D Here he shows the power of His help. For it was not merely by ordinary people attacking, but by kings and nations gathering from every side, circling, and besieging one city, [yet] it not only suffered no harm from them, but it even prevailed, and got the upper hand, and overturned those who attacked. For this serves as the meaning of *Kingdoms bowed, the Most High gave His voice*; as one might say, He took the cities by a mere shout. The word is coarse and humanly spoken. For God does not conquer with voice and shouting, but by a nod alone and by a will. But nevertheless, leading him [the reader] up from the coarser things, he devised a more elevated term. Because he introduces Him as one always arming Himself, showing that all those things are said metaphorically, and more tropically, and more condescendingly (for God has need of none of these things), he added, *The Most High gave His voice, and the earth was shaken*; showing that He shakes not only cities and nations and lands, but the very element itself. He knows also how to call the multitudes "earth," as when he says: *And all the earth was one lip*. *The Lord of hosts is with us; the God of Jacob is our helper*. The Hebrew [instead] of "of hosts" said "Sabaoth." Observe how he leads the discourse up from the earth to heaven, to the infinite companies of angels, to the nations of the archangels, to the powers above. For what are you telling me of camps, and barbarians, and men perishing? he says. Consider His strength from the kingdom in the heavens: how many camps of the invisible powers He has arranged under Himself. And he rightly called them "powers," indicating their strength; which he also says elsewhere: *Mighty in strength, doing His word*. For, indeed, one angel once going forth destroyed one hundred and eighty-five thousand. What then, if He is powerful indeed, but does not wish to reach out a hand to us? But do not fear even this, he says; for this reason he added, *Our helper*. Therefore, He both wills it and is able; do not fear then. What then if we are unworthy? But we have paternal philanthropy towards Him. Therefore, even adding this, he said, *God of Jacob*, as if he were saying: This is always His custom, he says, from above, and from the beginning. *Diapsalma*. Another: *Always*. *Come and see the works of God, who has set signs upon the earth, taking away wars until the ends of the earth. He shall shatter the bow, and break the weapon* (another says: *He shattered*), *and burn shields in fire*. Another: *And He shall burn chariots in fire*. Having spoken about the earth, about the sea, about the mountains, about the spiritual supply which had occurred to them, about the help, he again extends the subject to the spectators, calling them to the trophies with great pleasure and disposition toward the Master, and recounting the victories which He wrought on their behalf. And he rightly said, *Signs*, he did not say, "victories and trophies." For the things that happened did not occur according to sequence, nor were the matters of the battle judged by weapons and strength of bodies, but by the nod of God, with the events demonstrating that He was the One commanding. For since the weak were defeating the strong, the few the many, the conquered the rulers, and things were happening beyond hope, he naturally calls them "signs," as occurring paradoxically and spread throughout the earth.
3. And one would not be wrong in taking this also according to anagogy, and for the present time. For He indeed put an end to a grievous war, that of the demons, and...
the end of the world, and He has extinguished the sensible war of the same. Which Esaias also signifying said: They shall beat their swords into plowshares, and their spears into pruning hooks, and nation shall not take up sword against nation, neither shall they learn war anymore (Is. II, 4). For before the coming of Christ, all men were instructed in arms, and no one was exempt from this duty, and cities fought against cities, and war was carried on everywhere; but now the greater part of the world lives in peace, with all people safely pursuing their crafts, tilling the land, and sailing the sea; and there are but few soldiers, who fight on behalf of all the others. And indeed, even for these there would be no remnant of use, if we were to do what is fitting, and were not in need of being reminded by afflictions. He calls his wrath "fire" here, and speaks of the thing that happened, namely that He burned their arms and chariots, when He had conquered them by force, which Ezechiel also says (Ezech. XXXIX, 10); and those who are studious know the history. A 11. Be still, and know that I am God. I will be exalted in the nations, I will be exalted in the earth. Another says: Take heed, and know. Another: Cease, so that you may know. The Hebrew, however, says: Ouarphou ouadou. Here he seems to me to be addressing the nations, saying almost this: You certainly know His strength, and the power which extends everywhere in the world; but you have need of leisure, you need a sound mind. Furthermore, the word "cease" signifies this same thing: abandon error, depart from your former way of life, take breath from the darkness of the wicked things that hold you, so that, led by the teaching of miracles, and possessed of a quiet mind, you may know the God of all things. For miracles alone do not suffice, if a pious and grateful mind is not present. For even among the Jews miracles took place, and yet no profit was brought from them for their salvation. Just as the rays of the sun are not sufficient, if the eye is not also pure and sound: so neither are miracles alone sufficient here. Wherefore, having discussed those matters, he exhorts those who are to reap the benefit from them to repent of the evils that hold them captive, so that they may be able to know the God of all things. Be still, and know that I am God, not idols, nor statues. Be still, therefore, and I will show you many most evident proofs. For this is what "I will be exalted in the nations, I will be exalted in the earth" intends, that is, through works I will be shown to you as great and high. For that pure, incorruptible, and ineffable nature has its own height. But because you do not perceive it, I will show it to you through works. And not only in Palestine, nor only in Jerusalem, but also among you nations. Thus, therefore, is He exalted, conquering and overcoming them, working miracles in Babylon, miracles in Egypt, miracles in the wilderness, miracles throughout the whole world, so that they might have the instruction of His knowledge everywhere. 12. The Lord of hosts is with us, the protector of us is the God of Jacob. This, therefore, is the God who is great everywhere, who is high everywhere, who has always stood with us. Do not fear, therefore, nor be troubled, since you have a Lord so unconquerable: to whom belongs glory, honor, and magnificence, with the Father, who is without beginning, and His life-giving Spirit, now and always, and unto the ages of ages. Amen.
CONCERNING PSALM XLVI
To the end, for the sons of Core. Another: To the sons of Core. 2. All nations, clap your hands. Another: With a voice of exultation. Another: Signify with a voice of praise. 3. Because the Lord is most high, terrible, a great king over all the earth. A Since he describes the victories and trophies they prepared for themselves against enemies, and calls the whole world to praise the things that have been done. But to some it perhaps seems that the prelude is unworthy of the exhortation of the divine Spirit, as is such a command for applause, noise, and shouting. For someone might say that these things perhaps do not befit those who gather in this venerable place established for teaching, but rather those who spend their time in the theater and at banquets, to beat cymbals and clap hands; but quiet, order, and moderation befit men who are instructed by the grace of the Spirit. B What, then, is signified by these things, and what jubilation, what applause does he mention? For those who are about to do battle in array have been accustomed to do this—to jubilate, I say, and to give the greatest applause with their hands, to terrify the enemy; but this is foreign to a tranquil mind. The Psalm, however, commands both, to clap the hands and to jubilate. What is it, then, that has been said? It signifies nothing else but pleasure and a symbol of victory. For elsewhere also the prophet introduces rivers clapping their hands, saying: The rivers shall clap their hands for the same (Ps. XCVII, 8). Esaias also introduces trees doing this, [and the mountains and hills] leaping (Ps. CXIII, 4): not that we should understand that the mountains and hills are leaping, or that the rivers are clapping or have hands (for this would be the height of madness), but that we might learn of extreme joy. C Thus also we are able to see this in men. And why did he not say, "Rejoice and leap," but "Clap and jubilate"? To show us the remarkable joy. Just as Christ, when He says, But you, when you fast, anoint your head and wash your face (Matth. VI, 17) (for none of us does this), is not commanding anointing, but is showing joy and a glad mind (for He commands that one should fast joyfully, not wearing a sad face): so even here we are not commanded to clap our hands and to jubilate, but while we sing psalms, to rejoice and be affected with pleasure. Justly, then, might one take the Psalm by way of anagoge, having been raised above history. For even if it takes its beginning and prelude from sensible things, it nevertheless leads the auditor to intelligible ones. For what was said before on the subject of how holy Scripture is to be received D remains.