after the transgression, and did not hinder them from being used after that sin. Nor did he make only one heaven, but also another, showing from the beginning that he does not leave us to the earth, but will transfer us thither. For if he were not going to transfer us there, why was the heaven brought into existence? For this element is not useful for him; for he needs nothing; but wishing to transfer those from the earth thither, he prepared the dwellings.
B 2. Wherefore the Prophet, knowing these things, upon each verse adds, *For his mercy endureth for ever*, being struck with his lovingkindness. *To him that stretched out the earth above the waters.* See again also here his lovingkindness. For since we became mortal, and were set in many needs, even so he did not abandon us, but even here he gave us a dwelling place suitable for the intervening time, and filled the earth with so many tokens of his lovingkindness that they cannot even be expressed in words. The prophet, therefore, having fallen into the abyss of these benefits, and having seen the vast and immense sea, leapt up and cried with a loud voice, saying: *O how thy works have been magnified, O Lord! In wisdom hast thou made them all* (Ps. 103:24).
Moreover, if one should look at the sun and the moon, and the order of the seasons, he will again see his entire lovingkindness. For these elements contribute not a little to the orderliness of life and to life itself, nourishing us, ripening fruits (without which it was not possible to live), showing us the seasons, marking the hours, distinguishing the courses of day and night, guiding travelers by land and sea, and providing ten thousand other needs. C You see how *his mercy endureth for ever*, and how the Prophet adds this at each of the verses? Another interpreter says, *To the authority of the day*, meaning, He made it to rule the day. Another, *To authority in the night*.
*To him who smote Egypt with their firstborn: and who brought out Israel from the midst of them. With a strong hand, and with a high arm.* He continually turns over the miracle which happened in Egypt, because of their great ingratitude, and because they were always hearing of these things and forgetting them. And the mercy is no small sign; for this delivered them from captivity and slavery, and became an occasion for the knowledge of God to those who came after. And he hints at another thing here. What is this? That even after that plague, it was of his power that they were delivered from slavery, having shaken them with fear and having drowned them in the sea. He says these things, lest any of the more simple-minded should think that when he ordered them to take the gold and silver vessels, he ordered it out of weakness. D For he also did this, wishing to be terrible to his enemies from every side, and to show that he is able to do all things both by power and with authority, and to deceive them, and to lead them astray. For the things which he did openly, he did not do because he was unable to deceive them; and the things which he did by deceiving them, he did not do because he was unable to do them openly, but in either part he was showing his own strength. For that this also struck great fear into the foreigners, hear what the diviners of the Azotians say afterwards: *This is the hard God, who smote Egypt, and when he had mocked them, then he brought them out* (1 Kings 6:6). Do you see them also trembling at him for this reason, because of the theft, because of the deceit, because of his having abused them?
*To him who divided the Red Sea into divisions.* Another says, *Into sections*. Another, *Into parts*. For some say that there was not one way, but that the water was cleft according to each tribe, so that there were many crossings. But all these things, even if they displayed great power and showed him to be terrible and great, nevertheless also contained much lovingkindness, not only for those who enjoyed them, but, if they had been willing to pay attention, also for their adversaries. For he did not simply drown them, but after such a great miracle they were daring enough to venture onto the waters; and it was necessary for them, even if they were more senseless than all others, to consider both what was past, and what was present and before their eyes, to be struck by his power, to worship, and to cease from their untimely contentiousness. But those who saw all creation being transformed according to his will and warring against them, did not even so cease from their madness, but even while seeing that paradoxical miracle, they dared to undertake that strange and new way of traveling. Wherefore the sea became a tomb for them; for what happened was not a work of nature, but of a divinely sent plague; for this reason, in a short moment of time it brought about contrary results; and it was not cut into one part, but according to the number of all the tribes.
And at each of the signs he remembers mercy, because this was especially the object of God's concern, since the miracles were happening through the elements, that the things transpiring might not be thought to be of some natural order, but of the power from above performing wonders. Which also was happening in the case of the sea, and was becoming manifest, not from its happening then, but from its having happened no more after that; but things which happen by nature are constant and frequent, and are naturally disposed to be performed in their due time. *And who led Israel through the midst of it: for his mercy endureth for ever.*
3. Do you see how justly he says at each verse, *For his mercy endureth for ever*? For all these things showed his continuous care. Even if what happened had an end, yet the memories of them provided for those who came after a great occasion for the knowledge of God. For being passed on by memory to descendants, it led them toward great philosophy. Otherwise, not only were those things performed, and the care of God ended, nor did the things of his lovingkindness stop at the Egyptian matters, but each time and the whole of time has tokens of his ineffable lovingkindness extended through it. On account of which he himself also, being struck with wonder, continually adds, *That his mercy endureth for ever*.
A And rightly did he add, *And brought out Israel from among them*: for this too is a work of God’s power. For it was not enough to make the sea recede and provide for them an easy crossing—as this very thing would have rather astonished them, terrified them, and prevented them from daring to cross, causing much fear, since it was beyond expectation—but it was a work of God's power, after the sea had receded, to give them courage and persuade them to enter that new and strange path. For since, in each section, the waters were lifted up into a high and lofty peak, it required a noble and great spirit not to fear the crossing, nor to suspect that the seas, lifted up to such a height on both sides, would rush upon them and drown the entire army. B *And swept Pharaoh and his host into the Red Sea*. Wishing to signify the ease of that drowning, he used this expression. But do you consider how, along with power and wrath, he demonstrated also patience, in that he did not destroy them first, although they were so shameless and contentious, until they themselves willingly and voluntarily cast themselves down? Not without reason is the army also punished; but since they were partakers of the sins and the pursuit, they are also partakers of the penalty and the punishment.
He exalts the providence of God toward the Israelites from the departure out of Egypt to the taking possession of the land of Canaan. *Who led his people through the desert*: for his mercy endureth for ever. This is no less a work than leading them through the sea. For even if dry land lay beneath, which could support the camp, there were nevertheless many other things that caused them distress. For all things were sufficient to consume them and deliver them to a most cruel death—famine, squalor, thirst, the sun’s rays beating down more fiercely than they ought, the multitude of wild beasts, and the lack of all necessities. You know, moreover, how many things a man needs. Yet, stripped of all those things, and having neither shelter, nor food, nor sufficient clothing, nor footwear, nor anything else of that kind, they walked through all that wilderness just as if they were leading dances in the midst of cities. C But do you consider for me how many miracles occurred in the desert which he passes by, and of how many years of administration! Only two miracles he mentions, which were done regarding those kings. For while it was possible to speak of that new table, of the wonderful shelter, of the lamp that never failed to appear, of the endurance of their garments, of the shoes that did not wear out, of the fountains that gushed from the rocks, and of other new and wonderful things by which he made the journey easy for them, he mentions only two, how he destroyed the kings of the barbarians, and how he raised a trophy and granted them the victory, leaving the rest for the auditor to accurately gather—and therefore he says: *the strong. Sihon king of the Amorites. And Og king of Bashan*. And to each of these he adds, *For his mercy endureth for ever*, showing that even if one enemy succeeded another, yet none overcame them. Because of what? Because they were constantly enjoying his kindness.
D For this is what he signifies by saying continually, *For his mercy endureth for ever*. *And gave their land for an inheritance. An inheritance to Israel his servant*. The benefit is twofold: to overcome the enemies, and to obtain their goods. For this was a work of great power, not only to cast out those who dwelt there, but also to be able to occupy and hold a foreign region.
*The force of humility.* Then, showing this again more openly—that they were not masters of these things by their own merits, but by God’s goodness—he added: *Who in our humiliation remembered us, O Lord*: signifying that it was not by virtuous deeds, not by prosperity, but in our humiliation that this well-being was fashioned. And what he says is of this sort: Our calamity and wretchedness was sufficient to move him. For from the beginning, when he delivered them from Egypt, he did not say, "Seeing I have seen their change for the better," but, *Seeing I have seen the affliction of my people which is in Egypt* (Exod. iii, 7). *And redeemed us from our enemies*. Lest he enumerate little by little the wars, the irruptions, the victories, the trophies, when he might again have pursued the series of good deeds in one word, and passed over what was done to the Jews individually, he comes to his general providence, saying: *Who giveth food to all flesh*. Therefore it is not of the earth, nor of the water, nor of the air, nor of the sun, nor of any other thing that the production of fruits comes, but the whole is his. But see here also not only his power, but his ineffable kindness. For that which Christ says, *He maketh his sun to rise on the evil and on the good, and sendeth rain on the just and the unjust* (Matth. v, 45), this is what he hints at here in saying, *Who giveth food to all flesh*! That is, not to the righteous only, nor to those who conduct themselves rightly, but to sinners, and to the impious, and to all human nature—which also most especially proclaims his dominion. Have you seen that the Psalm is composed in this way, to lead us to the knowledge of God? And therefore in the beginning he started from general things, and in them he ended: mentioning above, indeed, the sun and the moon, the lightnings and the rains, which do not happen only in a part of the world; but in the end he finishes with the common nourishment of all. Then, after he confirmed the general providence from these things, he added: *Confess to the God of heaven, for his mercy endureth for ever*. For from these, that too is clear—that he himself is Lord of all things below and above, and that his care and providence is diffused everywhere. Let us therefore offer him thanksgiving for all things, for the common, for the private, for his goodness, for his kindness, for his power, for his care; and let us do this constantly, just as the Psalmist commands, saying: *Confess to the Lord, for he is good, for his mercy endureth for ever*. For this is the sacrifice, this is the offering, this itself renders him most propitious to us, and causes us to enjoy his benevolence; which may it be given to us all to attain, by the grace and kindness of our Lord Jesus Christ, to whom be glory and power for ever and ever. Amen.
405 S. JOHN CHRYSOSTOM, ARCHBISHOP OF CONSTANTINOPLE.
ON PSALM CXXXVI
By the rivers of Babylon, there we sat down, yea, we wept, when we remembered Zion.1. Great is the longing of men for the city, great is the desire for their return. For as long as they had the goods in their hands, they remained disdainful and insolent; but since they were cast out of them, then at last they were set in longing. For because of this He also cast them out, so that He might lead them to a greater longing. And God is wont to do this in many places. For when, while enjoying His goods, we do not perceive it, He sets us in the emptiness of them, so that having been chastened by the deprivation, we may again seek the enjoyment. A And for what reason did they sit by the rivers? Since they were captives, and taken from an enemy country, they were lodging outside the walls and cities. Upon the willows in the midst thereof we hanged our instruments. Another says, "Harps." Another, "Lyres." And for what cause did they take the instruments with them as they went into captivity, when they did not intend to use them? This also was ordered by God, so that even in a strange land they might have reminders of their former state, and be more stung as they beheld the symbols of that religion. B Because there they that carried us away captive required of us the words of a song; and they that wasted us: Sing us one of the songs of Zion. No small gain did they derive even from this, that the barbarians were pressing them, and desiring to hear the songs of those people. And look from this source too how much correction they received from the captivity. For they who had danced away, and had leaped away from their native worship, and had trampled upon the laws in every way, use such strictness in a strange land, that even when the barbarians were pressing, and threatening, and surrounding them on all sides, and desiring to hear, they did not even then grant them their desire, but preferred the law, and kept it with strictness. And the phrase "they that carried us away," another has expressed as, "they who were vaunting themselves over us," meaning nearly this: they who before were trampling upon us and rising up in opposition, have in such time become so gentle and moderate and mild, as to desire to hear our songs. But yet these men did not yield. Do you see how affliction produces strong persons? How it makes them contrite? How it crushes the mind? For they were weeping, and keeping the law; and those who, when the prophets were weeping, were laughing and acting in comedy and mocking, these now, with no one reminding them, turned themselves to tears, and were lamenting. From this the enemies also gained great things. For they saw them not being pressed by the captivity, nor lamenting their slavery, nor their sojourn in a strange land, but the falling away from their own worship. For this reason he adds: "When we remembered Zion." For they were not just weeping simply, but they were making this a task. For this reason, also, beginning, he said, "We sat down, and we wept," clearly C because for this reason we sat together, so as to stir up lamentations and wailings. For what reason was it not permitted to sing in a strange land? Because it was not right for profane ears to hear those ineffable things. "How shall we sing the Lord’s song in a strange land?" That is, it is not permitted for us to sing. For if we have fallen from our homeland, yet we remain keeping the law, and guarding its strictness. So that even if you possess the bodies, you will not be masters of the resolve. Do you see a soul becoming philosophical from affliction, and higher than the dire events? "If I forget thee, O Jerusalem, let my right hand forget me. Let my tongue cleave to my throat." D Look from this source also at the great change. For they who every day heard that they would fall from the city, and did not care, now imprecate upon themselves, if they should forget it. And what is, "Let my right hand forget me"? My strength, he says, my power, let it forget me, and may I become speechless from the magnitude of the evils, if I do not remember thee; if I do not set Jerusalem before me as in the beginning of my joy. What is, "If I do not set Jerusalem before me"? I will not, he says, remember thee simply among other things, but also in hymns, and in songs. And "to set before" is to strike up as a prelude; they are speaking a word of those who greatly long, or rather who are in love, and are burning with desire for her. Let us all hear these things, and be instructed. For just as these men, having fallen, then seek her; so also many of us will suffer this on that day, falling from the Jerusalem above. But these, having fallen, had hopes of returning, but for us, having fallen, there is no way to return again. "For their worm shall not die," he says, "and their fire shall not be quenched" (Mark 9:43). And therefore it is necessary for us to attend more strictly to the things concerning us, and so to manage the present life, that we may not become captives nor strangers, nor foreigners from that metropolis. "Remember, O Lord, the children of Edom in the day of Jerusalem; who say, Raze it, raze it, even to the foundation thereof." Another: "To the children of Edom." This word also is one of those burning with desire for the city. And what they are saying is this: Demand justice from those who did not want to stand until the capture, nor were satisfied with the demolition, but were standing over it and saying: "Raze it until the foundation is in it." For they desired that not even the very bases of the city should remain, but that even its foundations should be torn up.
2. These were Arabs, who were joining in the attack with the Jews [sic] at that time together with the Babylonians, of whom the prophet also is constantly mindful, and speaks strongly against them, because even having a just kinship toward them, they became more bitter than the enemies. "O daughter of Babylon, thou poor one." Another: "The desolated." Another: "She who shall be plundered." Here he shows the power of God, not in the...
EXPOSITION ON PSALM CXXXVII
and showing the power of God extended over the whole earth. *Blessed is he who shall return to thee the retribution of thine, which thou didst return to us.* Another translation: *Which thou didst do for us.* B 9. *Blessed is he who shall take hold and dash thy little ones against the rock.*
A custom of the prophets. Although these words are full of wrath and carry with them vehement pain and punishment, they are nevertheless the words of the agitation of mind of the captives, who demand some great penalty and some horrendous and wondrous punishment. For prophets often speak many things not so much as if they were their own, but rather recounting the affections of others and bringing them into the midst. For if you seek the thought of the one who says,*If I have returned evil to those who return evil to me* (Ps. VII, 4), and one who surpasses the measure that was given to him by the law: yet when he narrates the perturbations of the souls of others, he describes anger and pain; this is what he has done now, bringing into the midst the desire of the Jews, whose anger proceeded even to the age of infancy. The New Testament is not like this, but we are commanded to feed our enemies, to give them food, and to pray for those who affect us with calamities. And we do this on account of the law that has been established for us. What, then, is this? *Unless your justice,* he says, *abound more than that of the scribes and Pharisees, you shall not enter into the kingdom of heaven* (Matt. V, 20). Let us therefore apply great zeal, and observe it all abundantly, that we may live henceforward on earth as if we were in heaven, and lead choirs with the angels. For thus we shall also obtain future goods, which may it be granted to us all to attain, by the grace and mercy of our Lord Jesus Christ, to whom be glory and empire for ever and ever. Amen.
ON PSALM CXXXVII
I shall pass over these things and come to that which follows. What does this mean, *And in the sight of the angels I will praise thee?* C Which, indeed, another interpreter said: *Freely, O God, I will sing to thee.* Another says, *In the sight of gods I will sing to thee.* If, therefore, he speaks of the angels who are in the heavens, what is said is of this kind: I will endeavor to sing with the angels, and to contend with them, and to lead the dance with the supernal powers. For even if I differ in nature, I will nevertheless contend with the alacrity of my mind, that I may be able to stand with them. But if we accept what was said from the interpretation of others, he seems to me to speak of the priests, that which is said of gods. For Scripture is wont to call the priest both an angel and a god: now indeed saying, *Thou shalt not speak evil of the gods, and the prince of thy people thou shalt not curse* (Exod. XXII, 28): and now, *The lips of the priests shall guard judgment, and from his mouth they shall seek justice, for he is the angel of the Lord Almighty* (Malach. II, 7). If therefore it is permitted to accept this in such a way, one ought to understand it thus: With the priests, they themselves beginning and leading the way, I will follow with the order that is right, and I will sing to thee: *For thou hast heard all the words of my mouth.* Have you seen the great thanksgiving? Have you seen the utmost attention? Not like certain D soft and dissolute persons, who are vehement before they receive, but who grow languid after they have received: but this man both presses on before he receives, and after he has received, he persists in continuously giving thanks. Hence, it is shown that he poured out pure and excellent prayers, from the fact that he was heard by God. For this most of all causes us to be heard, when our prayers are pleasing to Him.
—That we be heard by God is in our own power.
Whence it is also in our power to be heard. For when we seek what it is right for God to grant, when we do so with a ready mind, when we render ourselves worthy to receive, He hears the one who calls, and fulfills what is asked. 2. *I will worship towards thy holy temple.* This also is no small virtue, to be able to ascend to the temple, and while ascending to worship with a pure conscience. For it is not the bending of knees, nor entering in, that is sought, but to be inside with a sharp mind and an intent spirit, not by the body alone, but also by the mind: just as it is no small dignity to worship the God of all things as it behooves. For if this is considered an honor among kings, much more is it so in the case of the God of all. *And I will confess to thy name for thy mercy and thy truth.* What is this? I will give thee thanks, he says, because I have perceived thy great care for me. For I have not obtained the recovery of my country and the sight of the temple through my own righteous deeds, but through thy mercy and kindness. For these things I will worship thee, for these I will confess to thee, because when I was worthy of punishment and torture, and of living perpetually in a foreign land, thou didst quickly lead me back. *For thou hast magnified thy holy name above all.* What he says is of this kind: I will not give thanks only for benefits, but also for thy glory itself, which is ineffable, and for thy infinite magnificence, and thine inenarrable nature. For thou hast magnified, he says, *thy holy name above all:* that is, through the benefits, through the elements, through the things that are in the heavens, through the things upon the earth, through the punishments, through the things that are done against enemies, through the things done for friends. For there is no part of creation, both supernal and infernal, that does not emit a voice clearer than any trumpet, proclaiming the magnificence of thy name. Whether, therefore, you speak of angels, or archangels, or demons, or insensible elements, or stones, or seeds, or the sun, or the moon, or the earth, or the seas, or fish, or birds, or lakes, or fountains, or rivers: through all things thy name is shown to be great. Another, however, for *Thou hast magnified thy holy name above all*, says: *For thou hast magnified thy word above all thy names.* Another: *Thy utterance.* 3. *In what day soever I shall invoke thee, quickly hear me.* Another: *In what day soever I have invoked thee, thou hast heard me.* This also God promised, saying: *In what day soever thou shalt call upon me, I will hear thee, and I will say, Behold, while thou art yet speaking, I am present* (Isai. LVIII, 9). He himself, therefore, asks for this. For such are the souls that are affected by some pain: they wish to see themselves liberated from evils as quickly as possible. *Thou shalt multiply me in my soul with thy virtue.* Another: *Thou hast established virtues in my soul.* For what stands first,
A in place of *Hear me*, is *Thou heardest me*, another said. What then is the meaning of what has been said? High things are called *meteora* (lofty) from being raised up, and the swellings of the sea are its waves and elevations, from being raised up. Therefore, *Thou shalt multiply me* (polyoreseis) means *Thou shalt lift me up, thou shalt exalt me*. He has set this elsewhere also, saying: *According to thy height thou hast lifted up (epolyoresas) the sons of men*; that is, thou hast lifted, thou hast exalted. Thus, he also said, *Thou shalt multiply me* (polyoreseis me), to signify that *Thou shalt fill me with much gladness, and thou shalt make my soul lofty*, and, what is greatest of all, thou wilt not allow this elevation of mine and this gladness to become frail, but powerful and strong, firm and immovable. For this is what *Thou shalt multiply me in my soul with thy virtue* means. B 2. And what he says is this: With virtue thou shalt lift me up, with strength thou shalt exalt me, and thou shalt help me. Wherefore also another interpreter, manifesting the same thing, said, *Thou hast established virtues in my soul*. He said well, *in my soul*, which is most especially proper to God, even in afflictions to restore souls, just as also occurred in the case of the apostles. For being scourged they went back rejoicing; thus their soul was lifted up. This is most especially the work of God’s power; this most especially shows his strength, that in the midst of terrible things the soul should not be brought low. *Let all the kings of the earth confess to thee, O Lord, because they heard all the words of thy mouth.* See the thankfulness. For he is not content to thank him alone, but takes all those who hold power into participation of the thanksgiving, even them who possess diadems. For even if their authority and power is great, he says, yet all owe thanks to thee, even for those things which have happened to others. Wherefore also demonstrating this he added, *They heard all the words of thy mouth*. If then they would give thanks, they shall reap and gain great things from thence. For thy gifts are so set forth in the midst for all, that those who wish may share and enjoy them. And so, no kingdom can benefit them as much as hearing thy words. This is to them safety, this is strength, this is adornment, C this is comeliness, this is kingdom, this is the brightness and power of rule. *And let them sing in the ways of the Lord.* Another: *Let them celebrate the ways of the Lord.* If then, *In thy ways*, that is what was said, *In thy laws, in thy commandments*. But if, *Thy ways*, these thy accomplishments, he says: let them speak, let them hymn, let them proclaim—for this is what *celebrate* means. *Because great is the glory of the Lord*; that is, manifest to all, clear to all, evident to all, prepared for the benefits of all, having everyone bound to grace. D *Because the Lord is high, and looks upon lowly things.* High in nature, he says, high in essence. But here for now it is said more condescendingly for the healing of the Jewish [people], and more figuratively. The following part also corrects this, and leads even the humble hearer to a great conception. And what is this, *and he knows high things from afar*? For here the discourse is about foreknowledge, which is most especially proper to God’s power; wherefore also in the prophets he often talks, and from this he argues against those held fast by the error of idols. Another: *And he discerns the exalted from afar*. Another: *And the lofty*. For since he said, *The Lord is high, and looks upon lowly things*, he added, that *he knows high things from afar*, signifying that he does not know high things simply, but even from a long interval, that is, before they come to pass, before they are finished, before they come into action. *If I walk in the midst of affliction, thou shalt quicken me.* He did not say, *Thou shalt drive away the affliction*, but, *Staying in the very midst of terrible things thou shalt quicken me*; that is, thou wilt be able to save me having fallen into those dangers; which is indeed wonderful and paradoxical, that, with sorrows and those plotting surrounding me, he should place the one surrounded by them in safety. *And thou hast stretched out thy hands over the anger of my enemies.* Another: *Against the breathing of my enemies thou shalt stretch out (thy hands)*. You see that the power is greatest on both sides? For he says, with me being in the midst of terrible things, thou shalt be able to save, and them, being mad and raging and breathing fire, thou shalt be able to humble and suppress. *And thy right hand saved me.* Another: *And thy right hand shall save me*, that is, thy strength, thy power. For God is resourceful, and inventive, and capable of leading even from desperate situations to salvation. *The Lord shall recompense for me.* Another: *He shall complete*. Another: *He shall execute*, that is, he shall avenge himself upon the enemies. And he did not say, *He shall avenge*, but, *He shall recompense*, signifying that even if I am liable, he himself shall cast down and lay aside; for he is philanthropic. It is possible for this to be said also about those things done by Christ for us. For he himself recompensed for us. *O Lord, thy mercy is forever. Do not overlook the works of thy hands.* He sets these two grounds for obtaining philanthropy: one, that he is merciful, and good, and continuously merciful, so that his philanthropy is never interrupted or ceases, nor gives way; the other, that he is Creator and Maker. But just as we claim to be saved from these, so let us also show something worthy of the mercy. *For I will have mercy*, he says, *on whom I have mercy*. For mercy does not come simply, but it also has some discernment. For if it came simply, no one would have been punished. Wherefore let us do things worthy not only because we are being shown mercy, but also because we were made by God. For one fashioned by God, and having obtained such a Maker and King, ought to display a manner of life worthy of his care and of such providence. If we do these things, we shall attain the good things to come, which may it be granted to us all to attain, by the grace and philanthropy of our Lord Jesus Christ, to whom be glory and power forever and ever. Amen.
EXPOSITION ON PSALM CXXXVIII
A [†1] Lord, thou hast proved me, and known me. What do you say? Does God know only after He has proved, and not before He has proved? Far from it! For how could He who knows all things before they come into existence not know? But that expression, “Thou hast proved me,” signifies, “Thou hast known me perfectly.” For just as the Apostle, when he says that He searches the hearts (Rom. viii. 27), does not say this to signify ignorance, but perfect knowledge; so too here, when he says, “Thou hast proved me,” he signifies most evident knowledge, that is, “Thou hast known me perfectly.”
2. Thou hast known my sitting and my rising up. By “sitting and rising up” he signifies every activity of life; for our entire life consists in these things: deeds, operations, entrances, and exits. Then, since he had said in the beginning, “Thou hast proved me,” (lest someone rather inconsiderate might think that He knows from trial or from the experience of things), because he had said, “Thou hast known my sitting and my rising up,” see how he corrects this by what he subjoins, saying:
3. Thou hast understood my thoughts from afar. For by this he signifies that He does not know through trial, nor has He need to prove, but knows all things by His own faculty of foreknowledge. For He who knows the thoughts that are placed within the mind has no need to prove them by deeds. And yet, he does not only know them while they are being pondered in the mind, but also before they begin to be pondered; and not only before they begin, but even long before that time. Wishing to signify this, he subjoined, “Thou hast understood my thoughts from afar.” If, therefore, God even knows the thoughts, why does He introduce that proof which is made through deeds? Not that He might learn this Himself, but that He might render those who endure them proved. For He had known Job before the experience, and therefore He testified to this, saying: “A man just, true, pious” (Job ii. 3). But He introduced the experience that He might both render him stronger, and refute the wickedness of the devil, and by his example render others better. And why do you wonder if He has done this in the case of Job, since He does the same even in the case of sinners? For He openly knew that the Ninevites were not worthy to perish, but that by repentance they would become better; yet He introduces the B trial even through events; and everywhere He provides many most evident proofs of His care and providence, not being content with His own knowledge. [†2] For this reason, the Only-Begotten also said: “If I do not the works of my Father, do not believe me; but if I do, even if you do not believe me, believe the works” (John x. 37-38). For many, being dull of understanding and having almost no sense, say many things of this sort—namely, that He chose this one, He loved that one, He hated the other, and because of this one turned out evil and the other good. From these events themselves He persuades them, correcting the opinion of each one of these, and bringing forward into the midst the proof through works. He declares, indeed, even before the things come to pass, who is endowed with virtue, so that they may understand His faculty of foreknowledge; but He adds also the proof which is made through works, lest someone rather inconsiderate should say that He is such because of foreknowledge. Furthermore, see how Paul signifies this, saying: “For when they were not yet born, nor had done any good or evil, that the purpose of God according to election might remain, not of works, but of Him that calleth, it was said to him: The elder shall serve the younger” (Rom. ix. 11-12). For one must not await the outcome of deeds, but even before them He Himself knows who is to be evil and who is not to be such.
My path and my cord thou hast investigated, 4. and all my ways thou hast foreseen. Just as he calls the deeds of life “sitting and rising up” from common usage—for we also often say, “This man knows how he sits and how he rises,” testifying to his perfect knowledge—so here also he calls his entire life his “path and cord.” And therefore he subjoins: “And all my ways thou hast foreseen.” Furthermore, that word, “investigated,” is not that of one who seeks, nor of one who searches, but of one who knows perfectly. Showing this, he subjoined, “Thou hast foreseen”: that is, before they happened, thou knewest all deeds, both good and bad. “Because there is no deceit in my tongue.” Another says, “Contradiction.” This is the greatest indication of virtue, this is the sum of good things, this is what Christ most requires, saying: “Unless you be converted and become as little children, you shall not enter into the kingdom of heaven” (Matt. xviii. 3), signifying simplicity, innocence, and removal from all deceit and simulation. Wherefore He chose the unlearned and the simple, and said: “I confess to thee, O Father, because thou hast hidden these things from the wise and prudent, and hast revealed them to little ones” (Matt. xi. 25). But see: He did not say, “Because I received and ejected deceit”; but, “Because it never was, nor did this disease ever take hold of my tongue, nor was there ever any entrance for this vice to me.”
5. Behold, O Lord, thou hast known all the newest and the ancient. Not only the thoughts, he says, dost thou know, nor the actions, nor my ways, but all things that have been and are to be. “Thou hast formed me and hast placed thy hand upon me.” From the faculty of foreknowledge he passed to the power of creating, and again from the power of creating to the faculty of foreknowledge. For He not only made us when we were not, but He also holds authority over those already made. C God, who at sundry times and in divers manners spoke in times past to the fathers by the prophets, last of all in these days hath spoken to us by his Son, whom he hath appointed heir of all things. Then, subjoining, he also mentions the creation: “By whom also he made the worlds” (Heb. i. 1-2). And when he had discoursed concerning His substance, and had said, “Who being the brightness of his glory and the figure of his substance” (ibid. v. 3), he shows also His faculty of foreknowledge, saying: “And upholding all things by the word of his power.” And writing to the Colossians, he said these same things again: “For in him were all things created in heaven and on earth, visible and invisible, whether thrones, or dominations, or principalities, or powers; all things were created by him and in him” D