applied an painless healing. Let not this therefore disturb you, that they were all suddenly overwhelmed. For what does this differ from [dying] little by little? What does it profit the one who has departed to be alone, or what harm is it to him to be with all? "Give ear to me in thy righteousness," that is, in thy loving-kindness. Because he means this, he added: "And enter not into judgment with thy servant." This Job also asks, being just, and true, and God-fearing, and abstaining from every evil deed: "Would that there were one discerning and arguing between us both," saying; and when God appeared, "I will lay my hand upon my mouth": even though God was challenging him and saying: "Nay, but gird up thy loins like a man" (Job 38. 3; 40. 2). And he reproaches the Jews with this, saying: "What wrong did your fathers find in me, that your rulers have acted wickedly toward me?" (Jer. 2. 5). He does this not wishing to render the sentence more severe, but to bring them to a realization and confession of their own sins, and then to grant the forgiveness, so that they might thus see the magnitude of the benefit. Therefore he says, "Speak thou thy transgressions first; not that thou mayest be condemned, but that thou mayest be justified" (Is. 43. 26). For this reason He does not even speak them himself, but prepares him to do so. For if He wished to punish, He Himself would have accused; but now, since He wishes to show mercy, He yields to the one who has sinned, so that he may receive a crown for his good judgment, and through confession draw forth mercy. What could be equal to this loving-kindness? Nothing. Say it, he says, and I seek nothing more; confess, and it suffices for me; say it, and I have all.
"Enter not into judgment with thy servant." This has been attained by many because God is about to judge. For the sensible ones know this even before this; but the senseless know it from the prophets saying continually, "The Lord has a judgment against his people, and he will enter into judgment with Israel" (Mich. 6. 2); and again, "Hear, ye ravines and foundations of the earth" (Ibid. 1. 1?); and, "Hear, O heaven, and give ear, O earth." From the fact then that he is continually said to judge, it was attained even among the senseless. For some of the Jews said: "Why is it that we have fasted, and thou didst not look?" and, "Every one that does evil is good before the Lord"; and, "They who do evil are built up, and we count strangers blessed" (Mal. 3. 15); and, "The way of the Lord is not right" (Ezech. 33. 17). And the blessed Job, when he fell into that temptation, did not speak from such an opinion as the Jews, nor such things—God forbid—but nevertheless he said: "Would that there were a mediator, and one who might discern and argue between us both." "Let him remove his rod from me, and let not his fear terrify me" (Job 9. 33, 34). And therefore he says to him, "I will ask thee, and you answer me" (Job 42. 4). Then when he was struck with fear, and said, "Why do I yet judge while being instructed and rebuked by the Lord?"—and he says this. And again, "By the hearing of the ear I heard of thee before, but now my eyes have seen thee; therefore I have despised myself, and have wasted away; and I have considered myself earth and ashes" (Job 42. 5, 6). "I will lay my hand upon my mouth" he says to him, "Nay, but gird up thy loins like a man," as if he were reminding him of his own words and saying: "Since you wished to be judged with me, behold I am present to be judged." You see the ineffable loving-kindness of God, you see the goodness that has no limit? For this reason also the three children said: "We have sinned, we have committed iniquity, we have done wrong" (Dan. 3. 29). For since many of the senseless attribute their own sins to God, the devil having contrived this, God, pulling up this custom by the root, speaks continually of entering into judgment with them.
3. Such a thing, then, the first-formed also sinned; therefore he said: "The woman whom thou gavest to be with me, she gave me, and I did eat" (Gen. 3. 12). And the Jews also committed many such sins. "For in thy sight no man living shall be justified." What then do I mean, myself and this person and that, he says? "There is no man upon the earth who, when judged against the things promised by thee, can be justified": so abundantly are the victories with thee. "For the enemy has persecuted my soul." This can be understood as having been said also for Saul, being an enemy, and even then pursuing him; and it is possible also according to anagoge to call the enemy the devil: for he does not cease persecuting those who belong to God. How then might we be delivered from being persecuted? If we should find a place where he cannot enter. And what, he says, is this place? And what other is it but heaven? How then is it possible to ascend into heaven? Hear Paul saying and showing that even entangled in flesh we are able to dwell there: "Set your mind on the things that are above," he says, "where Christ is, seated at the right hand of God" (Col. 3. 1). And again: "But our citizenship exists in heaven" (Phil. 3. 20). "He hath humbled my life to the earth." The word "humiliation" signifies many things. For there is also a humiliation of virtue, as when he says: "A broken and humbled heart God will not despise" (Ps. 50. 19). There is also a humiliation from calamities; there is also one from sins. Here, however, he speaks of that from calamities. Therefore he also added this, showing it: "He hath humbled my life to the earth." There is also a humiliation from pride, as when he says, "He who exalts himself shall be humbled" (Luc. 18. 14). There is also another humiliation, that which comes from insatiable greed. For what is more abject and humble than those who bury themselves in wealth and power and glories? For those of this kind are doubly humble: because they are dragged along the ground, and because they count these things great, just as small children count marbles and balls and such playthings as great. But this is not a sign that those things are great, but that the mind of those who admire them is imperfect and humble. But that is a defect of age and nature; this, however, is a crime of choice. For being a man…
… A For if one is in darkness, it is possible for him to do something by lighting a lamp, yet wishing to show the intensity of the evils, by adding the name of the dead, he has increased the tragedy. Such are those who live in sins. For they are so as if dead in darkness; although they may carry numberless lamps, although they may look toward the sun, although they may appear cheerful and happy from their garments and other outward displays, they are in no better, or rather, in a worse condition than those who are dead and acting in darkness; inasmuch as the former is a natural state, but this is a fault of the will. And there is the darkness that is to come, of which he says: "Bind him, and cast him into the outer darkness" (Matt. XXII, 13). There is also the darkness of vice. "Sitting," he says, "in darkness and the shadow of death" (Luke I, 79). And Paul says: "We are not sons of darkness" (I Thess. V, 5). And again: "They became vain in their imaginations, and their foolish heart was darkened" (Rom. I, 21).
For this reason, just as those who dwell in darkness do not know the nature of things, so also those who live in sins are blinded, and do not discern the things that appear, but run toward shadows as if toward the truth, pursuing wealth and luxuries and powers, and they do not know friends or enemies; trusting those who are enemies as if they were friends, and fighting with friends as if they were enemies. Do you not see the poor crying out and wailing every day, and yet heard by no one? Why do they not hear? Because the devil has "put them in dark places, as those that have been long dead" (Ps. CXLIII, 3). For what is darkness and the condition of death to others, this is inhumanity to them. Sitting in darkness means not seeing the evils that are approaching them. This also happens to those who do not see the calamities that are situated right next to them, and they are thrown into pits and trenches and precipices. Those who sit in darkness are allowed to dare shameful things with full impunity. And those who live wickedly do this, as if they were sitting in darkness, and as if there were no man who could see what is happening, they commit everything with impunity, doing evil deeds in the middle of cities as if in a wilderness.
4. And those who sit in darkness are in perpetual fear; so too are these. For no greedy or grasping person is free from fear, however much he may vaunt himself insolently and from the outside show a face of rejoicing. For such is the nature of a mind with a bad conscience. And they were previously deprived of all excuse, but now even more so, because although the sun of righteousness has shone forth, they still sit in darkness. And how, when the sun has shone, do they sit in darkness? Because of the weakness of their eyes. For when they have buried themselves in caves, sewers, and pits of vice, because of the weakness of their eyes they cannot gaze upon the rays. B "And my spirit was anxious within me; my heart within me was troubled." Another says, "And my soul was turned around within me." Once again, he shows the ultimate affliction through the turmoil of the soul. But what is "within me"? That I could not even tell others, and receive consolation from them. Such are the souls of the wicked; they are never not troubled, not only while there are present evils, but also while evils are expected. There is never any tranquility for them, no security of mind, but they are troubled more than any sea: neither night nor day grants them a respite so that the storm might settle, but they are vexed on all sides; and even if there is no one to cause them annoyance, having an internal and domestic war, they enjoy neither the things they have already received, being torn and lacerated by the anxiety of those not yet arrived, worried about all matters, scrutinizing the possessions of everyone, considering how they will persuade one person, alarm another, entice one with flattering words, or compel another, and watch another, turning over in their own minds calumnies, purchases, sales, testaments, guarantees, usury, interest, and the dregs and filth of these evils—and when everything abounds for them, then they are most troubled. Look at that rich man who is most troubled when his land was most fertile, and he is in doubt and perplexed in mind, and says: "What shall I do? I will pull down my barns, and build greater" (Luke XII, 18). To the poor man, however, nothing of the sort happens.
5. "I remembered the days of old; I meditated on all your works." This is no small consolation, to know the past and the present. For since, to speak once, God administers both what is now and what was before by the same laws, the memory of the past is a great consolation for the present. And for this reason, in another Psalm he says: "Will the Lord reject for ever, or will he cut off his mercy to the end?" (Ps. LXXVII, 8–9). And another says: "Look at the ancient generations, and see who has hoped in the Lord, and been forsaken" (Ecclus. II, 11)? And Paul says: "All these things happened to them in a figure; written for our admonition, upon whom the ends of the world are come." When we recall these things to mind, we gain profit. And the Apostle shows this, saying: "Call to mind the former days, in which, after you were illuminated, you endured a great fight of afflictions" (Hebr. X, 32). And on the contrary: "What fruit therefore had you then in those things, of which you are now ashamed?" (Rom. VI, 21). And another wise man: "Remember your last end, and you shall never sin" (Ecclus. VII, 40). For even if this is future, it takes its beginning from the past, namely the common death. And this is what Paul also does with past and future C things, and when it is necessary to console, and when to correct: "I would not have you ignorant, brethren," he says, "that all our fathers were under the cloud, and all passed through the sea, and all did eat the same spiritual meat; and with most of them God was not well pleased" (I Cor. X, 1–5).
And again from the things to come: "Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power" (II Thess. I, 9). And again: "And the wrath came upon them to the end" (I Thess. II, 16). "For the day shall declare it, because it is revealed in fire" (I Cor. III, 13). And again: "For these things the wrath of God cometh upon the children of disobedience" (Eph. V, 6). But when there is a need to correct, he uses these; yet when there is a need A to console, he consoles from both. From the past, saying thus: "Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort; who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God" (II Cor. I, 3-4); and from the things to come: "For the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us" (Rom. VIII, 18).
Therefore he also says here, "I remembered the days of old, I meditated on all thy works." He did not say simply, "I remembered," but, "I meditated"; that is, I made it my work and took much meditation to unroll within myself the things that had happened to the ancients. For great consolation and philosophy come to us from the history of the Scriptures. Therefore also Paul said, "Through patience and comfort of the scriptures we have hope" (Rom. XV, 4). And again: "All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction" (II Tim. III, 16).
5. Being already comforted by this, even while he was in such great affliction and perturbation, by unrolling the past within himself and recalling the various ways God has governed affairs, he says, "And I meditated on all thy works. I meditated on the works of thy hands." He shows through this that by doing these things, he was reaping great consolation and was becoming more familiar with God. Therefore he added as well, indicating this, "I stretched forth my hands unto thee." He did not say, "I extended," but, "I stretched forth" (diapetasas), showing the great disposition of his heart, which was almost striving to leap out of the body and run to Him. Having thus become inspired by the memory of the mighty acts, and having reflected upon all His loving-kindness, and the instruction from calamities, and the freedom from being delivered, I fled to thee again. "My soul is as a dry land unto thee." Another says, "As a soul thirsting for thee always"—for this is what "Selah" means. He says: In troubles and in prosperity and in every variation of times I was displaying the same zeal. And what is, "As a dry land unto thee"? Just as earth thirsting for rain desires it, so do I desire to be continuously near thee. B Indeed, the weight of the afflictions especially intensified this desire; for which reason God let them grow, displaying His great providence. For He not only created all things, but also provides for them once they were created, as well as for men, and for all other things. This, then, Paul knew, also saying: "For in him we live, and move, and exist" (Acts XVII, 28). And again: "In him all things consist" (Col. I, 17). And David: "All wait upon thee, that thou mayest give them their meat in due season. That thou givest them they gather: thou openest thine hand, they are all filled with good; when thou hidest thy face, they are troubled" (Ps. CIII, 27–29). And again: "Who looketh on the earth, and maketh it tremble" (Ps. CIII, 32). And Isaiah: "Who holdeth the circle of the earth" (Isa. XL, 22). And concerning virtue: "Except the Lord," he says, "build the house, they labor in vain that build it" (Ps. CXXVI, 1). And again: "Who maketh the barren woman to keep house, and to be a joyful mother of children" (Ps. CXII, 9). For this reason he also shakes the earth and makes the mountains smoke, touching them, showing his sovereignty. He darkens the sun, and it fails, again proclaiming through this His creation (Isa. LVIII).
Now see also the miracle in the Scriptures—the sun retrograding, and the moon standing still with it (Jos. X, 13), and many other miracles. For when the knowledge of Him was not yet extended, these things happened; but now there is no need for this teaching, as the facts themselves cry out and show the Lord. Have you seen darkness in Egypt, and changes of the elements? But if some say that the eclipse occurred naturally, and not because God commanded it—why, if it happened at the appointed time, did it happen when it did, especially at the time of the cross? It was not consistent, nor did it happen according to the course of nature, since it was the fourteenth day of the moon, and it was full; and eclipses do not happen that way. But they would not have any other explanation. C So it is clear that just as all other things happen by the command of the Creator, so too do all eclipses. "Hear me speedily, O Lord; my spirit faileth." What do you say? Are you urging the physician toward the healing? By no means; but this is also a custom for souls that are afflicted, just as it is for those humans who are suffering, to call upon the physicians even if the time does not demand it, and to bring in the release quickly. For this reason the same man, adding the cause, said: "My spirit faileth." Yet God is able to raise even from the dead, much more so before the end. But as I just said, the weakness of nature is proven by this. For he knew that everything was easy for Him, but he does not bear the weight of the evils. "Hide not thy face from me, lest I be like unto them that go down into the pit." Another says, "Turn not thy face from me." And whence does the turning away happen? God Himself says through Isaiah: "Is my hand not powerful? But your sins separate between me and you" (Isa. LIX, 1–2). When, then, we do something wicked, He turns away. "For thy eye," he says, "is pure, so as not to see evil; and thou art not able to look upon labors" (Hab. I, 15). For this reason He turns away even the desperate. Wherefore he says: "Upon whom shall I look, but upon the meek and quiet man, and him that trembleth at my words?" Let us therefore pursue this virtue, so that we may know D
its face, lest we fall into the barathrum of vice, where dense darkness prevails. Those who have fallen are also able to ascend again. Therefore, it is necessary that those who have fallen do not remain lying upon the ground. A Since the nature of sin is a lake, we must always look to God and depend upon Him. B Now, the lake, in which there are savage beasts and which is full of darkness, is the nature of sin. Let us therefore lower the ropes of the Scriptures and bind our will; and if we should fall, let us quickly rise again. How, then, shall we begin to tread the path? If, when we have fallen, we do not grow contemptuous nor despair, but sing these prophetic songs to ourselves: "Shall he who falls not rise again?" (Jer. 8:4). And again: "Today if you will hear his voice, do not harden your hearts as in the provocation" (Ps. 94:8-9); and by these thoughts let us draw ourselves up, bound as we are.
8. "Cause me to hear thy mercy in the morning, for in thee have I hoped." Another says: "Cause me to hear thy mercy from the morning," that is, quickly. For it is necessary that he be heard before the ordeal, so that he may be raised up by hope and expectation. This is what he says: "Raise me up as thou hast promised," then he adds a just cause for obtaining it: "For in thee have I hoped." For God requires nothing so much as that we should always look to Him and depend perpetually upon Him. "Make known to me the way in which I should walk; for I have lifted up my soul to thee." What are you saying? While nature has a law implanted by God from the beginning, and the Mosaic laws renew it, what do you mean, saying again: "Make known to me, Lord, the way in which I should walk?" Therefore, this can be said: Since my conscience has been overwhelmed by vice, I ask that it be renewed. Or here he calls "way" many things which are unknown to men, as Paul also shows, saying: "For we do not know what we should pray for as we ought" (Rom. 8:26). If Paul is ignorant of this after such great knowledge, why do you wonder if this man also says it? See, moreover, that he does not seek anything sensible here, but the way that leads to God, and he himself provides the beginnings from within himself. For he did not say absolutely: "Make known to me, Lord, the way that leads to thee." But what? "For I have lifted up my soul to thee": this is, I depend on thee, I look to thee, I regard thee alone. C For to such men God offers the greatest knowledge of Himself. Wherefore He said concerning the Jews, when asked why He spoke to them in parables: "Seeing they do not see, and hearing they do not hear" (Matt. 13:13). The word "lifted up," moreover, signifies, "I have translated and transferred my soul to thee."
9. "Deliver me from mine enemies, O Lord, to thee have I fled." See how the one who asks brings forward reasons on every side. "Do not turn away," he says, "thy face from me; for in thee have I hoped. Make known to me thy way, for I have lifted up my soul to thee. Deliver me from mine enemies, for to thee have I fled." 10. "Teach me to do thy will, for thou art my God." He did not say absolutely, "Teach me thy will," but, "Teach me to do thy will"; this is, lead me to the deeds themselves. For there is need of supernal help and heavenly doctrine, so that we may walk the way that leads to virtue: not by us living in idleness, but by our contributing what is our own. "For thou art my God." Do you see his spiritual petitions? For it is not a matter of money, power, and glory, but that he might do the will of God; which is indeed the treasure of all goods, and wealth that never fails, and the beginning, and the root of happiness, and the middle, and the end. "Thy good Spirit shall lead me into the right land." Do you see how we speak, how we are taught to complete the way, namely, through the Holy Spirit? And therefore Paul said: "But to us, God has revealed [them] through His Spirit" (1 Cor. 2:10). "Into the right land." If you look at the wording indeed, he says his own fatherland; but if accepted anagogically, it is the way that leads to virtue. Another, however, says: "By a level land." For there is nothing lighter and more level than virtue, which is free from crowd and tumult.
11. "For thy name's sake, O Lord, thou shalt quicken me." Do you see him again fleeing to God, and not placing his confidence in his own life? Equity and justice for clemency and mercy. Prayer without work is useless. "In thy equity thou shalt bring my soul out of tribulation." Another says: "In thy mercy." Do you see how true it is, what I was saying above, that he often calls justice clemency? "Thou shall bring my soul out of tribulation." For "Pray," he says, "that you do not enter into temptation" (Mark 14:38). 12. "And in thy mercy thou shalt destroy all my enemies." I do not say, he says, because I am worthy, but because of thy clemency, deliver me from those who wage war against me, deliver me from those who lie in wait for me, so that I may breathe a little from affliction. "And thou shalt destroy all who afflict my soul, for I am thy servant." See here again the reason added. For we cannot absolutely obtain our requests, but it behooves us to prepare ourselves so that we are worthy to obtain the requests, and to contribute what is our own, and thus approach. For the nature of prayer alone does not suffice: for the Jews also prayed, and they heard: "Though you multiply prayers, I will not hear you" (Isa. 1:15). And why do you wonder if the Jews were not heard, when even Jeremiah, praying for them, is rebuked, and once and twice hears: "Do not pray for this people, for I will not hear you" (Jer. 7:16)? And why do you wonder if Jeremiah is not heard? Even if Noah, he says, even if Job, even if Daniel were standing, they would not deliver their sons and daughters (Ezek. 14:14-16). Knowing these things, therefore, let us not only pray, but with our prayers let us also compare ourselves so that we are worthy to receive, that we may obtain both the present and future goods; which may it be granted to us all to obtain, by the grace and clemency of our Lord Jesus Christ, to whom be glory and power, for ever and ever. Amen.
ON PSALM CXLIII
1. Blessed be the Lord my God, who teaches my hands for battle, my fingers for war.
1. What are you saying? Is God a teacher of warfare, of fighting, and of battle array? Most certainly; nor would anyone be mistaken in attributing the victory in these matters to Him. For this is what “who teaches my hands” means: He is the one who causes me to overcome my enemies, to prevail, to set up a trophy. For when he struck down Goliath, He was the cause of the victory; and when he accomplished many wars and erected trophies, and captured certain enemy cities together with their inhabitants, He was the one who caused him to prevail. Therefore, singing, he said: “The Lord is strong and mighty, the Lord is mighty in war” (Ps. 82. 3) A. And in the time of Moses, too, He did many such things.
Yet there is also another war, more grievous than this, where we have the greatest need of help from above, when we are arrayed against the opposing powers. That we have a war against these, hear Paul saying: “For our struggle is not against blood and flesh, but against the principalities, against the powers, against the world-rulers of this darkness of this age” (Eph. 6. 12). It is more grievous because the hosts are of a different nature, and that one invisible, and because the struggle is not about small matters, but about salvation and destruction. Here, one cannot see those who are being slaughtered, nor foresee the time, nor the difficulty, nor the place, nor anything else of that sort. For even in the marketplace, and at home, whether playing or relaxing, these hosts attack; so that one must be fortified and awake at all times. For this war knows no truce, nor does it have heralds, nor ambassadors, nor anything else of that kind, but the battle is unproclaimed; therefore, one must indeed be fortified on all sides and strongly nourished. The food for this war, and the weapons of such soldiers, is the hearing of the divine Scriptures. He who does not enjoy this wastes away from hunger. “For I will give them,” He says, “not a famine of bread, nor a thirst for water, but a famine of hearing the word of the Lord” (Amos 8. 11).
Therefore, here too, just as in sensible wars, there is a need for help from above. “For a king is not saved by much power,” he says, “and a giant will not be saved in the multitude of his strength. A horse is a false thing for safety, and in the multitude of his power he will not be saved” (Ps. 32. 16, 17). Thus, indeed, many defeated their enemies, with prayers preceding them, which cast down the enemy hosts. “My mercy and my refuge, my helper and my deliverer.” Does he again ask to be saved from philanthropy? Or rather, he hints at something else here. For by this he shows and says that I would not even be worthy of mercy unless He himself inclined. “He himself is my mercy,” he says; I did not possess it by my works. For even if it is mercy, it does not come upon all without discrimination; for “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion” (Rom. 9. 15). It is necessary, therefore, if we are to be shown mercy, to provide the starting points from within ourselves for such philanthropy. B Have you seen a contrite soul? Have you seen a grateful mind, and how he attributes everything to the philanthropic God? “My helper, and my deliverer, my protector, and I have hoped in Him.” Constantly he turns the hope which is in Him, teaching everyone not to be drowned by dire calamities, but even in the midst of misfortunes to be expectant there, and not to despair or be slack. For He himself is my helper and my deliverer. So that even if He does not help or deliver at the very first outbreak of calamities, one ought to be confident. For if He is the helper, He will deliver everyone from dire straits. For hope is especially present when, though visible things plunge one into despair, this hope prepares one to be confident regarding the future.
“Who brings my people into subjection under me.” He spoke well thus. For even here there is a need for help from above, so that subjects may yield, and not cause sedition, nor rise up. It is not, therefore, in the subjection of enemies and foes only, but also in that of one’s own people, that we have great need of help from above. For this also is a great thing, to manage one’s own people well, and it is no less than overcoming enemies. Many, indeed, have often set up trophies in wars, but in peace have been cut to pieces, not knowing how to hold the reins of those they ruled. It is not, therefore, in the power of the kingdom that the subjection of the camps consists, but in the help of God. And just as victories over enemies come from this, so also do the subjections of one’s own.
“O Lord, what is man, that Thou hast been made known to him? or son of man, that Thou considerest him?” Another says: "What is man, that Thou shouldst know him?" Another: "That You make Yourself known to him?" It is necessary, therefore, that he who is to know God be something great—or rather, he who is to be known by Him; and not only this one, but also that one to whom God is about to make Himself known. Therefore, the Seventy said most excellently, “Thou hast been made known to him,” showing that we did not find Him, but He was found. C For He did not say: What is man who has known You, but, What is man, that Thou hast been made known to him?
2. Therefore, Paul also constantly turns this up and down, saying: “Then I shall know even as I have been known” (1 Cor. 13. 12). And Christ Himself: “You did not choose Me, but I chose you” (John 15. 16). And elsewhere Paul again: “If anyone loves God, this one is known by Him” (1 Cor. 8. 5). For this reason, he also constantly calls himself called up and down, showing that he did not run to Him, but was called first. Thus also he says elsewhere: “I press on, if I may lay hold, for which I was also laid hold of” (Phil. 3. 12). He did not say, I laid hold, but, “I was laid hold of.” How, then, does he say here, “What is man?” And yet another says: “Man is great, and a merciful man is precious” (Prov. 20. 6). And another: “In the image of God He made him” (Gen. 1. 27). For he received the stewardship of the entire creation. But there are some, of whom the... D
heretical children are so maddened, that they overstep their own measures and suffer from the ultimate ignorance, professing to know things that are above themselves; for there is ignorance *in* knowledge, and knowledge *in* ignorance; and, if you wish, let us test this on sensible things. Tell me, I pray, if someone were to say he could measure the sea and know how many gallons it contains, is he not the one who most of all is ignorant of what the sea is? But the one who says he does not know, yet asserts that its number is infinite, is the one who best knows what the sea is. What follows, then, regarding God? A If someone says, “I have seen God,” and “I have apprehended Him with my eyes,” is he not the one who most of all does not know God? For he calls that which is invisible visible, and, by the addition of knowledge, he even strips away that which can be [truly] held. But if someone were to say that He is not under the gaze, and that no one can see Him, is he not the one who knows best? And what if one were to say that He is incomprehensible, but another says He is comprehensible; is not the one [who says He is incomprehensible] the one who is ignorant, while the other is the one who knows? Do you not see that Paul also follows this path, saying, *We know in part and we prophesy in part* (1 Cor. 13. 9)? Consider how many and how great the things are that have been done, so that we might learn, not what the substance of God is, but *that* God is. This, therefore, is what Paul says: *For it is necessary for the one approaching God to believe that He is* (Heb. 11. 6). All creation proclaims this: *“For from the greatness,”* he says, *“and the beauty of created things, the Creator is known by proportion”* (Wis. 13. 5), as well as the very constitution of man, the honors given by Him, the punishments, the benefits, the plans for governing [the world] which were predicted through the prophets, and the various miracles. After these, the Only-Begotten Himself came and fulfilled that marvelous and awesome economy. And yet there are some who have not yet learned what is manifest, and you say that you can, by your own reasoning, comprehend what His substance is? “Do you then ignore God?” he says. *Far from it;* but I know indeed that He is, and I know that He is kind, good, and merciful, provident, and caring for all things, and whatever else the Scriptures have said; B but what the substance of God is, I do not know. Even Adam thought he could find more, being persuaded by the devil, and he lost even what he had. This is what also happens to these men, while they are led by human reasonings and do not listen to the Lord giving wisdom, *and from His face are knowledge and understanding* (Prov. 2. 6). They do not listen to Paul saying, *God has revealed them to us through the Spirit* (1 Cor. 2. 10), and *destroying reasonings and every height that sets itself against the knowledge of God* (2 Cor. 10. 5). And another wise man says, *The reasonings of mortals are timid and their inventions are unstable* (Wis. 9. 14).
Yet, I do not even say this to express that infinite magnitude; or rather, not even when I say *that*, am I speaking in a manner worthy of God; but I know not how I should speak, for not even if we call Him “great” do we speak properly. But since we cannot speak otherwise, I have used such words as were permitted. For when I call Him the Highest, I do not circumscribe Him in a place, but I show the height and majesty of His nature, which is diffused everywhere and pervades all things. And for this reason it says, *What is man, that You have made Yourself known to him?* For He made him humble, and bestowed great things upon him, lest he be exalted, since the vileness of nature brings a great necessity to behave with moderation. *Or the son of man, that You account him?* Have you seen how great the majesty of God’s nature is? C *Man has been made like to vanity* (Ps. 143. 4). Another interpreter, however, said *to vapor*. Vanity, however, signifies nothing else than that he is frail, temporary, and of short life. In this place, it deals with the body. And for that reason Abraham said, *“But I am earth and ashes”* (Gen. 18. 27); and Isaiah, *“All flesh is grass, and all its glory as the flower of grass”* (Is. 40. 6). What is, *“Has been made like to vanity”*? To nothing, he says: for of human affairs, nothing is firm or stable, but all things pass away and run on. *His days pass away like a shadow;* that is, not even when they are present do they have any force, but they fly away quickly.
3. And consider this in the affairs of these men themselves, in those who are thought to be in offices, who are carried in chariots, who exercise magistracies, who cast into prison and scourge. For how do those men differ from a shadow, not only at the time of death, but even before death? For whenever they lay down their magistracies, all those things utterly perish and fly away: but true things are those [that exist] after we depart from here; then the true account will be rendered, and true will be the punishments and the good things likewise; and the Judge is He who can be deceived the least. The things that happen here are like children playing. For he who judges today is judged tomorrow, and frequent and numerous are the changes of things, and the crossings-over are unequal.
*“O Lord, incline Your heavens and descend. Touch the mountains and they shall smoke”* (Ps. 143. 5). Another says, *“When You inclined Your heavens and descended and touched the mountains, they smoked.”* And what is this sequence of words? Great, indeed, and which coheres strongly with what came before. For since he spoke about human vileness and showed how man is by nature nothing, here he again restrains and represses the arrogance of the puffed-up through the things he subjoined, saying essentially this: It was necessary indeed for them to perceive from themselves the vileness of nature, and not to be pleased with themselves or to assume a lofty spirit; but since they do not, show through Your deeds to what great humility their affairs have been returned.
*“O Lord, incline Your heavens and descend.”* He says this, not because God descends—for how would He descend, who is present everywhere?—but so that through such human expressions D He might strike the duller [minds] of the hearers, and discourse about things that are more human. Since...
the touch, even if it seems a great thing, is yet far inferior to the dignity of God. For God has no need of touch to make the mountains smoke—nay, not even of a nod, but only of His will and purpose. Having then spoken concerning the lowliness of man, he speaks also concerning the power of God, as it is possible for a man to speak; for even these things fall far short of that majesty. A *Flash forth lightning and scatter them; send forth your arrows and trouble them.* By lightning here and arrows, he does not mean this physical lightning, nor these [physical] arrows, but he calls punishments by these names, persuading the scorner and the one who has grown lax, from things already known, to tremble, fear, and submit. For if one cannot endure lightning, even though it is not sent for punishment, if He should wish to stir up His punishing power, who shall stand? And the arrows of God are famines, and pestilences, and thunderbolts, and manifold punishments. B *Send forth your hand from on high; deliver me, and rescue me out of many waters, from the hand of strange children.* For the power of God is prepared not only to punish, but also to save. By hand here, he means help and alliance; wherefore he did not say, *Extend*, but *Send forth*, indicating this: if he also says anywhere, *Extend*, it hints at the same thing again. And by waters he calls the disorderly, confused, incursion of the enemies, which is carried along with great force. That the discourse is not about water is clear from what follows: *From the hand*, he says, *of strange children.* It seems to me that he calls *strange children* here those who are estranged from the truth. For just as we account the faithful as our own and as brothers, so do we account the unbelievers as strangers; and by this especially we recognize the kinsman and the stranger. For he is a kinsman who subscribes to the same Father as I and partakes of the same table, rather than he who is a kinsman by birth; for this law of kinship is more precise, just as the estrangement from those who are of opposite [convictions] is plainer than that which is by birth. Do not, therefore, look at this, that we are under the same heaven and inhabit the same world; for I seek another communion, and one above the heaven. There is our citizenship and our life: *For our life*, he says, *is hidden with Christ in God* (Col. 3:3). For we do not dwell upon the earth, but have migrated to the city above. We have another true light, another fatherland, and other citizens and kinsmen. Wherefore Paul also said: *Therefore you are no longer strangers and foreigners, but fellow-citizens of the saints* (Eph. 2:19). How then, he says, did Christ call the Samaritan a neighbor, even though there was a great distance [between them]? But not according to the law of nature. When, therefore, it is necessary to show kindness, let every man be near to you; but when the word of truth is to be exercised, recognize who is your own and who is a stranger. Even if you have a brother by the same father and mother, and he does not communicate with you according to the law of the truth, let him be to you more barbarous than a Scythian; and even if he be a Scythian or a Sauromatian, if he knows the precision of the doctrines and believes this which you yourself believe, he is more akin and nearer than he who released the same birth-pangs with you; and let us distinguish the barbarian and the one who is not such from this, not from the language, nor from the lineage, but from the judgment and the soul. C For this is most truly a human being, when he possesses the precision of doctrines and a philosophic life.
4. But let us see henceforth how the prophet describes these strangers, saying: *Rescue me from the hand of strange children, whose mouth has spoken vanity, and their right hand is a right hand of iniquity.* Do you see whom he calls strangers? Those who live in wickedness, those who love iniquity, those who utter foolish things, those who say nothing useful. Recognize then the strangers from their mouth, from their works; just as Christ also says: *From their fruits you shall know them* (Matt. 7:16). For just as in military camps many watchwords and signs are given, so that if ever a battle should occur by night, or dust should arise to obscure the night, or any other confusion and disturbance should take place, someone may not see his own as an enemy, nor the opponent as his own; so also here the prophet gives you watchwords, through which you will be able to recognize the kinsman and the stranger, such as from what he utters, from what he does, saying: *Whose mouth has spoken vanity, and their right hand is a right hand of iniquity.* For even now there is war and combat, and a most grievous night-battle, with demons attacking, with desires plotting, with reasonings rising up. There are among those initiated watchwords and symbols; and if we should wish, being in doubt whether someone is uninitiated or initiated, we learn by asking these things. D *Their right hand is a right hand of iniquity.* What then could be more grievous than this, when we turn to plotting that which was given for help? For we have right hands for this purpose, that we may defend both ourselves and others who are wronged, that we may destroy lawlessness, that we may become a harbor and a refuge for those who are oppressed. What excuse, therefore, could they have who do not use this weapon for the salvation of others, but for their own destruction? *O God, I will sing a new song to you.* What is this sequence again? Great, in fact, even here. Since he said, *Send forth your hand*, and, *Deliver me*, and, *Scatter them*, he promises also to repay the Author of his alliance with a reward, which brings no advantage to Him, but brings profit to the one offering the reward. What is this? *O God, I will sing a new song to you.* And if this is a small thing compared to the magnitude of the benefit, yet it is what he possessed. Since we also, from the poor and those who possess nothing, seek nothing else but praise and gratitude. But we [seek it] that we may become more radiant; but God [asks for it], not because He has need, but that He may make the singers themselves more radiant, and by this again may benefit them. *Upon a psaltery of ten strings I will sing to you*; that is, I will give you thanks. But at that time there were instruments through which they offered their songs; now, however, instead of instruments, it is possible to use the body. For it is possible to sing through the eyes, not only through the tongue, and through the hands, and through the feet, and through the hearing. For when each of these
EXPOSITION ON PSALM CXLIV
to make those who sing it more brilliant, and by that means to bestow a benefit upon them again. *In a psaltery of ten strings I will sing to thee*; that is, I will give thee thanks. But then truly there were instruments through which songs were emitted; now, however, instead of instruments, we can use the body. For we can sing not just with the tongue, but with the eyes, with the hands, with the feet, and with the ears. For when each of these does those things which bring glory and honor to God—namely, when the eye does not look licentiously, when the hands extend not to rapine but to almsgiving, when the ears are prepared to receive psalms and spiritual discourses, when the feet run to the church, when the heart constructs no guile but is full of love—the limbs of the body become a psaltery and a cithara, and they sing a new song, not by words alone, but by the deeds themselves. For it is not the multitude of soldiers nor satellites and bodyguards A that are accustomed to save, but the help of God. *Who redempit*, he says, *David his servant*. Speaking in common, he now speaks of himself, and he does not say, "Who hath redeemed," but, "Who redeems," showing His perpetual providence. After praying and suppliants requesting to be liberated from wicked men, he says thus: 11. *Rescue me from the malignant sword, and deliver me from the hand of strange children, whose mouth hath spoken vanity, and their right hand is the right hand of iniquity.*
12. *Whose sons are as new plantations in their youth.* He describes here worldly prosperities and riches; and he places first that which is primary: having children who are flourishing and exulting in their youth, and of both sexes. He therefore added: *Their daughters are adorned, embellished as the likeness of a temple.* Here, along with youth, he shows much luxury, he describes their ribbons and womanly adornment, things which indeed arise from great prosperity. Then, what seems to be secondary, though perhaps it is now primary, he describes riches again, saying: *From this to that.* What is, *Eructantia ex hoc in illud* (pouring forth from this to that)? Narrow storehouses, he says, cannot contain the riches. *Their sheep are fruitful, abundant in their goings forth. 14. Their oxen are fat.* This also did not seem to be a small happiness. For among the ancients, riches were situated in these things—in herds, flocks, and seeds—before today’s sloth and softness were invented. *There is no ruin of the wall, nor passage.* This is: In cultivating fields, great care, diligence, and study are applied, since the fruits are luxuriant, the hedges stand, the vineyard is planted and fortified on all sides. *Nor crying in their streets.* Another says: *In their courtyards.* Another kind of prosperity, but not acquired with whatever wealth: namely, peace, tranquility, and security; no one who lays snares, no one who wages war, but neither any tumult, nor perturbation. 15. *They have called the people blessed that hath these things.* Blessed is the people whose God is the Lord. B Have you seen the virtue of the man? After he brought up all riches, and pursued them with words, and then brought forth the judgment of the common people concerning them, nothing human happens to him, nor does he judge them to be blessed who possess these things, but, passing all these by, he extends his blessedness to the true treasure. Others, he says, have called those blessed who have these things: but I judge the people blessed, *whose God is the Lord*: by this one thing showing all happiness, all plenteousness of good things, all wealth. For those things flow past and pass away, but this blessedness remains perpetually; while, instead of sheep, children, oxen, a fence, and a vineyard, the blessedness of God is destined to be riches, security, and an inexpugnable wall. When therefore you hear these things, let none of you be perturbed by them, but, passing by the shadows, apprehend the truth. For he said previously that man is like to vanity, and his days pass away as a shadow. If, therefore, you see some who abound in all these things living in wickedness, even if the whole world judges them blessed, you judge them to be unhappy and miserable; but those who have dedicated themselves to God, deem them happy and blessed. Let us all seek those riches that are always ours, and this blessedness, so that we may obtain both present and future good things, by the grace and mercy of our Lord Jesus Christ, to whom be glory and empire, into the ages of ages. Amen.
ON PSALM CXLIV
*I will exalt thee, my God, O King; and I will bless thy name for ever, and for ever and ever.*
1. This Psalm is worthy of being attended to with care. For it consists of those words which those who are initiated into our mysteries sing assiduously, saying: *The eyes of all hope in thee, and thou givest them their food in due season* (v. 15). For he who has been made a son, and enjoys the spiritual table, would C fittingly bring glory to his father. *A son*, he says, *honoreth his father, and a servant his master* (Mal. i, 6). You have been made a son, and you enjoy the spiritual table, eating the flesh and blood of Him who regenerated you: therefore render thanks for such a benefit, and bring glory and honor to Him who provided these things, and when reading the words, compose your mind to those things which are being said; and when you say, *I will exalt thee, my God, my King*, show great familiarity and conjunction, so that God may also say of you, as He did of Abraham, Isaac, and Jacob: *I am the God of Abraham, the God of Isaac, and the God of Jacob* (Exod. iii, 6). For if you say, *My God* and *my King*, and do not say it with your voice alone, but also show this love, He Himself will also say these things of you: *My servant and my famulus*—which was also said concerning Moses. *And I will bless thy name for ever, and for ever and ever.* Have you seen how he shows the preludes of the future life? But he shows a blessing here, not one that is made through words, but one through the deeds themselves. So therefore D [[alt-version omitted]]
A it is of a devout soul to be released from the affairs of life and to be dedicated to hymns. For it would be shameful for the rational man, who is more precious than all visible things, to be inferior to creation in the matter of praise; and not only shameful, but also absurd. How is it not absurd, since it [creation] sends up a doxology to the Master every day and every hour? For the heavens, he says, declare the glory of God, and the firmament proclaims the work of his hands. Day to day pours forth a word, and night to night declares knowledge. The sun and the moon, and the varied choir of the stars, and the good order of all other things, declare their own Creator. He, therefore, who is more precious than all these things, if he does not do this, but even provides a life whereby blasphemy is rubbed against the God who fashioned him, of what forgiveness will such a man be worthy? Or what defense will he have, when he was brought into being so that he might please the philanthropic God and enjoy the kingdom of the future, yet he does not take much thought for this, but wraps himself in worldly dealings and cares? But not so this man, but through his whole life he offered praise to God—the praise through words and the praise through deeds. For we are debtors to him for many things: that he made us when we were not, that he fashioned us such as we are, that he sustains us now that we have come into being, and that every day he provides for us—both generally and individually, both secretly and openly, and for those who know and those who do not know. B For what could one say regarding the things seen, which he made for our sake? The service they provide, the fashioning of the body, the nobility of the soul, his daily governance, that which is through wonders, that which is through laws, that which is through punishments, his varied and incomprehensible providence, the sum of all good things—that he did not even spare his Only-Begotten for our sake, the blessings already given through baptism, through the mysteries, the blessings yet to be given, those ineffable good things, the kingdom, the resurrection, the lot full of all blessedness? For if anyone recounts each of these, he will fall into an ineffable sea of benefits, and will see how many things he is beholden for to the philanthropic God; and not for these things only, but also for the majesty of his glory, for his uncorrupted essence. For indeed, for this too, praise, and blessing, and continuous thanksgiving, and worship, and constant service are owed to him by us. Making this very thing known, the prophet says, *Great is the Lord, and highly to be praised; and of his greatness there is no end.* Since he said, “I will bless and I will praise,” he shows that he has no need of the praises from us, nor of the blessings, nor is anything added to his glory by the praise of those served by him. For his essence is uncorrupted and, being in need of nothing, requires nothing else. But those who praise him become brighter themselves. And not only for this, but also because of the excellence of his glory, praise is owed to him by us. Wherefore, making this known, he said, *Great is the Lord, and highly to be praised;* that is, needing nothing. What is, *Highly to be praised*? Deserving of benedictions, of encomiums, and of hymns; not simply, “praiseworthy,” but also, “highly.” Therefore he added this; and since he could not express how much he is to be praised, he added, C *And of his greatness there is no end*; which another interpreter translated as, "Finding." And what he says is of this sort: Since you have a great Master, be also you exalted, and be released from the affairs of life. Take a frame of mind superior to the humility of present things, not so that you might become deranged and arrogant, but so that you might be great-spirited and great-minded. For arrogance is one thing, and greatness of soul is another. For the arrogant man is he who boasts in little things and looks down upon his fellow slaves; but he who is noble in his mind, and who considers the phantasms of the present life to be nothing, is high-minded.
2. Where now are those who say they know God just as he knows himself? Let them hear the prophet saying, *Of his greatness there is no end*, and let them be ashamed of their own madness. *Generation and generation shall praise your works.* That which is his custom to do, he does here as well. For when he has marveled at his greatness and his glory, he comes also to the demonstration of his works. He does the same thing here, and says, D *Generation and generation shall praise your works*, showing his greatness from his works. That is to say, it did not happen in one time only and pass away, nor in two or three years, but it extends over this entire present age, so that each generation may contemplate his handiwork. For this is what *Generation and generation* means: the generation that is, he says, and the one that is to come, and the one after that, and the one after that again, and each of those that follow; and again, creation itself extends over this time in a similar way—for example, heaven, earth, sea, air, lakes, fountains, rivers, seeds, plants, herbs, and the benefit derived from these, the course of nature which is never interrupted, rains, vicissitudes dancing continuously, night, day, sun, moon, the stars, and all other things. Furthermore, those things apart from these, which also come to be in each generation, both individually and collectively, for correction and for the benefit of the common race of all men, such as the wonders that happened to the Jews continuously, the signs, the providence in times of plenty, in victories in wars, in all other things, such as in the presence of Christ, in the time of the apostles, in the time of persecutions—things far more numerous and greater than the ancient ones in magnitude, such as in our own generation. For there is no time, even apart from these common things, that does not bear a sign of his providence. *And they shall declare your power.* And through the benefits, he says, and through the punishments. For God does not cease in every way from governing the things concerning our nature through all time.
Thus, He does not just punish; for even if He occasionally applies the test, He does so due to the great insensibility of those being corrected, through fear. He delights in these things, and even when He carries them out, He brings them forth not only for the worthy, but also for the unworthy.
A 7. Since He varies our salvation, He now does these things, now those, but more often the latter. For He does not desire even those things, but rather these, since He does not wish to carry out the threat of Gehenna, so as not to have to inflict it. For He prepared Gehenna for the devil: "Go," He says, "into the fire which has been prepared for the devil" (Matt. 25:41), but the kingdom for men, showing that He does not want to thrust men into Gehenna. B "The Lord is compassionate and merciful, long-suffering and full of mercy. The Lord is sweet to all, and His mercies are over all His works." You see the prophet dwelling on these better things and using more expansive speech. For he knows well that the wealth of God consists mostly in these. For it would not have been possible to be saved, had His clemency not been great; it would not have been possible to remain, had we not experienced His great goodness. And therefore He said: "I am He who blots out your iniquities, and I stood for you in your sins." "The Lord is compassionate and merciful" (Isa. 43:25). See how He shows His ineffable clemency. C For He does not only have mercy on those who sin, but He also shows another kind of clemency that is not small—namely, gentleness and patience—so that they might come to repentance, and through His clemency, be saved also by their own zeal and effort, and have confidence from their own good deeds. For He is not only "merciful," but also "full of mercy," showing that such great mercy cannot be encompassed by measure, nor explained by any speech. {But yet} through the things that follow, He shows it as far as possible, when He added: "The Lord is sweet to all, and His mercies are over all His works."
What is "to all"? To the sinners, he says, and to those who live in wickedness. For not only the just, and those who conduct themselves rightly and virtuously, or those who are led by repentance; but all—through the things they suffer—proclaim His mercy and His goodness. And if someone asks me, To whom was He good? I will say: Not to Abel alone, but also to Cain; not to Noah alone and his children, but also to those whom the flood overwhelmed. For everything He does proceeds from mercy and clemency. And that you may know how He is good and clement to all, reflect on this from the following. D Of how great benignity was He, I pray, to hand over that fratricide, who had performed such a slaughter, who had defiled his right hand, and who had trampled upon the laws of God, to such a punishment—which is a warning rather than a punishment—so that both through the length of time he might be cleansed from the sin, and he might teach and chastise others through the things he suffered? Of how great benignity was He, I pray, toward those who were laboring under a most grave and incurable disease at the time of the flood, and had been corrected by neither threats, nor arguments, nor by any other means.
and to use the common debt of nature instead of a medicine, and to bring upon them the easiest death, which is through water? But the phrase, "over all," is to be seen not only in this case, but also in all things that are visible, in animals, and in irrational creatures. And if one were to look even at the angels and archangels, one will see great goodness and many mercies; for every work enjoys much philanthropy. The Psalmist, having observed this himself, added: 10. *Let all thy works praise thee, O Lord, and let thy saints bless thee*; that is, let them give thee thanks, let them send up hymns to thee, both those who are honored with speech and those which have no voice. For each of the voiceless things has been made in such a way as to send up praise through its own nature; even if they are voiceless, they do so through those who see and enjoy them. And the former do so through their own substance, but men also through their conduct and through their actions. Therefore he makes this clear by the following addition: *And let thy saints bless thee*. Here he calls those "saints" who fulfill the commands of God, those who have no access to sins and wickedness. *They shall speak of the glory of thy kingdom*. What is, *They shall speak of the glory*? He says: the self-sufficiency, the philanthropy, the providential care, the fact that You do not stand in need of those who are governed, the fact that You display such providence toward them, the unapproachability of the light, the ineffable nature of Your essence, the incomprehensible. *And they shall speak of thy power*; that is, they shall sing of Your unconquerable, invincible strength. Not because You have need of these hymns and praises, but for the sake of those who speak them, and so that they might teach others as well and make them participants in the praise. Therefore he added: 12. *To make known to the sons of men thy power, and the glory of the majesty of thy kingdom*. By this he shows that he accepts these praises for the sake of teaching others his power. Great, therefore, is the power, great is the glory, great is the splendor, great and ineffable, not only surpassing all speech but also conquering all mind. But this great and ineffable thing has need of those who teach it because of the unreasonableness of the many. For the sun is a most brilliant star, and yet those who have diseased eyes do not see its light; so also the providence of God is brighter than any sun, but those who are distorted in their reasonings, and have blocked their ears, have need of much care so that their mind may be opened. 4. Therefore one must incessantly sound into their ears and introduce the teaching concerning these things. Then, since he said "glory of the kingdom" and "majesty" without having clarified them, he takes up the matter again and says, as far as is possible for him, what the "glory" is, adding: *Thy kingdom is a kingdom of all ages*. Not only of the present, he says, but also of those to come; for it is endless and infinite, and alone possesses eternity. *And thy dominion is in every generation and generation*. Behold its endlessness from this also. Everywhere in the world, everywhere in the ages, everywhere in the times, it is extended. *The Lord is faithful in all his words, and holy in all his works*. Having spoken of the endlessness, the stability, the firmness, and the immovability of the kingdom, he speaks also of the firmness of His words. For "faithful" means this: steady, true. And if He is faithful, then what has been said by Him will certainly be. Just as His kingdom is unfailing and has no end, so also are His words firm and stable. Therefore, neither is that kingdom ever interrupted, nor do these words ever fail. And if they do not fail, the deeds must necessarily follow. But if He also said something and it did not come to pass, this too is a proof of His truth: "For I shall speak concerning a nation and a kingdom, to tear down and to root out; and if they repent of their wickedness, I will also repent of the things which I spoke to do to them" (Jer. 18. 7-10). And likewise in the case of good things: "I will speak," he says, "of good things, and if they change, I also will change what was said concerning them." *And holy in all his works*. What is *Holy*? Blameless, straight, pure, clean, providing no opening to anyone. *The Lord sustains all those who are falling, and raises up all those who have been cast down*. Having spoken concerning the kingdom, that it is endless; concerning the words, that they are true; concerning the acts, that they are blameless; concerning the glory; concerning the majesty; he speaks again concerning the philanthropy, which itself is the greatest glory of His kingdom: that He does not merely hold up those who are standing, but that He also manages, so that those who are about to fall might not suffer this, and raises up those who are already lying prostrate; and what is wondrous is that He does this for all—not for this one or that one, but for all, even if they are slaves, even if they are poor, even if they are obscure, even if they were born of obscure parents. For He is the Lord of all, and He does not pass by even those who are down, nor does He disregard those who are tottering. He did this in universal nature; He does this also in each individual. And if some of those who are lying prostrate are not raised up, it is not because of Him who wishes to raise them, but because of those who do not wish to rise. For He even wished to raise Judas when he had fallen, and He worked everything toward this end, but that man did not wish it. David, however, when he had fallen, He raised up and made firm. Peter, who was about to fall, He sustained. And hear how: "Simon, Simon," He says, "behold Satan has asked to sift you as wheat; but I have prayed for thee, that thy faith may not fail" (Luke 22. 31-32). Then he says another kind of benefit: for His care is varied and manifold. *The eyes of all wait upon thee, and thou givest their food in due season*. Did you see how he showed that He is good to all, and that His mercies are over all His works? What is said in the Gospels, "That he makes his sun to rise on the evil and the good, and rains on the just and the unjust" (Matt. 5. 45), this he also hinted at here by saying: *And thou givest their food in due season*. For it is not rains and earth and air, but His command that causes fruits to be brought to completion from without. And the phrase, *In due season*, signifies that all things are defined by certain
EXPOSITION OF PSALM CXLV
A and are brought forth at different times and in different vicissitudes. For it displays his wisdom most of all that he does not allot sustenance all at once, or at the same time, but divides it throughout the whole year, so that the farmer may rest and the things that are produced may not perish. That expression, therefore, "in due season," either signifies what we said before, that things have been distributed into their own specific times, or that he gives food to those who are in need and labor with want. And you ask, how did he say, "The eyes of all hope in thee"? Yet there are many who say that the things which exist are there by chance, as do those who are impious. He speaks here of the nature of the thing itself, just as he does elsewhere when he says, "to the young of the ravens that call upon him" (Ps. cxlvi, 9), even though they are irrational animals. And again, "The lions' whelps roaring to snatch and seek their food from God" (Ps. ciii, 21). Yet these too are devoid of reason and do not seek it themselves; but here too he speaks of the nature of the thing. This is to be said not according to their own will, but according to the nature of the things that happen. B 16. "Thou openest thy hand, and fillest every animal with favor." By "hand" he means his operation and his sustaining power, teaching you through all things that the generations of fruits are not situated in the elements, but in the providence of God. Or even showing his readiness, he says that, "Thou openest thy hand." For since those who were there at the time, abandoning the primary cause, were worshipping the air and the sun, and were thinking these were the things that provided the fruits, he raises them up to the upper origin, and to their author and Lord, bringing these things frequently forward, showing that from his hand—that is, from his care and providence—all good things flow. 17. He says "fill" here because he fills every animal with his will, which is pleasing to it. For he does not give sustenance absolutely, but as it is useful to each, according to everyone's desire, to the extent that it is enough to satisfy him. And this is what he says: that to brutes, to men, and indeed to all, you give as it is pleasing to each and as it is agreeable to each; and you do not just give, but you also fill, so that nothing is lacking. Therefore he says, "Thou fillest every animal with favor." "In all his works." By "ways" he signifies here his economy, his providence, his curation, through which he fashions and constitutes all things. All his works, he says, are praises, full of miracles, which offer no ground to anyone for reproach, even if some act madly and are agitated by rage. His works, therefore, are by nature such as to shine and resplend and to announce the care, providence, clemency, justice, and holiness of him who made them. 18. "The Lord is near to all who call upon him, to all who call upon him in truth." Behold another part of his providence which is the head of all good things. For after he said what was given in common even to the infidels—namely, food and rains—he also tells of the things given privately to the faithful. And what are these? That he is near them, that is, that he defends them, takes care of them, provides for them more fully, is well-disposed, benign, and propitious to them, and reveals good things to them more clearly. C Afflictions are useful. 19. "He will do the will of those who fear him, and he will hear their supplication, and save them." And yet someone might say, Paul wanted the angel of Satan to depart from him (2 Cor. xii, 8), which is to say, temptations, afflictions, and snares, and he did not do it. Nay, he did indeed do it; for after he learned that he was asking for things not conducive to his welfare, that he should once again desire, and desire vehemently, was God's own work. And therefore he said, "I am well-pleased in infirmities, in afflictions, in persecutions" (2 Cor. xii, 10), due to ignorance. After he learned that God willed this, he himself thereafter gladly acquiesces. For God's will is not one thing and the will of those who fear him another; and even if they themselves desire something as humans do, they are corrected afterwards. 20. "The Lord keeps all who love him, and he will destroy all sinners." This too is no small part of providence: to preserve, to fortify, to protect, to offer his own providence. But he calls those sinners who labor under an incurable disease, those who are unwilling to be corrected. But if he allows some of those who love him to fall into death, these too are parts of him who keeps them: which also happened to Abel. For even if their bodies perished, they emerged clearer in soul; moreover, they will receive bodies not subject to destruction. Therefore, after he said the species of his providence, as far as they could be stated by him—the common ones, the private ones, and those which belong to the saints, especially those who wavered, his care for those who lie prostrate, his providence, his patience, the correction of sinners, the custody of the saints—he concludes his prayer with praise again, and calls the whole inhabited world to the communion of praise: 21. "My mouth shall speak the praise of the Lord, and let all flesh bless his holy name for ever and ever." D You see how, out of good affection, he calls not only those who are benefited, but also those who are punished (for this too is of his providence), not only men, but also brutes, and the elements, and all inanimate things: for all things are full of his goodness. Let us not, therefore, cease to praise him incessantly with both words and deeds—who is so good, so benign, and clement, and extends his beneficence everywhere—so that we may attain both present and future benefits, by the grace and clemency of our Lord Jesus Christ, to whom be glory and empire, for ever and ever. Amen.
IN PSALM CXLV
"In my life. I will sing to my God as long as I exist." ... tion. For this purges the mind not a little. By praise, moreover, he means—as I often say—what is exhibited in works; which Christ also says: "Let your light shine before men, that they may see your good works and glorify your Father who is in heaven" (Matt. v, 16). And again Paul: "Glorify God in your body and in your spirit" (1 Cor. vi, 20); and as he said in the preceding Psalm, "Every day..."
I will bless you," so he says here too, "I will sing to my God as long as I exist." Then, wishing again to take men as partners in his praise, he falls into the narrations of His loving-kindness, burning and warmed by this desire, running around the entire world, gathering everyone into his own chorus. For this indeed is the greatest glory to God, when He seeks many who are to enjoy His salvation. A *Put not your trust in princes, in the sons of men, in whom there is no salvation* (Ps. 145. 2). Another version: *In one who has not the power to save.* Let those hear this exhortation and counsel who gape after human protections, which are fleeting and decayed. And what is, *In whom there is no salvation*? They are not masters, he says, even of their own salvation, nor are they able to stand for themselves. For if death comes, they will lie more silent than stones. For this is what he adds, saying: *His spirit shall go forth, and he shall return to his earth. In that day all his thoughts shall perish* (Ps. 145. 4). Another version: *His purposes.* But what he says is this: He who cannot defend himself, how shall he snatch away others? For there is nothing so unstable and weak as such a hope. And the very nature of things shows it. And for this reason Paul, discusing the hope in God, said, *But hope does not disappoint* (Rom. 5. 5). But human things are not like this, but are weaker than a shadow. Do not tell me that he is a ruler. For the ruler has nothing more than the ordinary man; he is subject to the same uncertainty. And if one must say something even more amazing, because he is a ruler, for this very reason one should not trust. For such powers are most precarious. And even if no disaster befalls him, he is quick to anger, and uses his power for ingratitude, as one not destined to be accountable to the one who received his promise; and even if he appears grateful, he will have easier downfalls than private citizens, in proportion as he is subject to greater and more numerous intrigues; and he is more easily captured, in proportion as he has more who are plotting against him. For what is the meaning of the bodyguards? What of the many advance guards? How then can one who is in a city governed by good laws, not even confident about his own body, but walking about as if in the midst of enemies, and so full of anxiety, be able to save others? If, when there is peace, he is more afraid than those in wars, how will he place others in safety and snatch them from dangers? But surely for many who could have lived by themselves in safety, this very thing has become a trap—to trust in such men; and when those men fell, they were brought down with them; and for others, the guards have become traitors. But yet the prophet, having passed over all these, since many have escaped, B sets forth that which is beyond dispute: that of death. For even if everything flows for you with a fair wind, and he is well-disposed, and grateful, he says, and intends to pay back, by ending his life in the midst of the promises, he has left you in empty hopes, because his life did not suffice for the completion of the promise. But when he does not even have a life sufficient for the promise, but his life is cut short before the end, you flee to a rotten alliance. Do you not know many who have suffered this, and when the ally fell, when the protector was stripped away, they were brought down all the more from that point? And why do I speak of the promise, that it is dissolved and destroyed, when even the master of it does not himself remain? *He shall return,* he says, *to his earth.* And if he has perished, how much more these things. Therefore he added, *In that day all his thoughts shall perish,* showing that not only will his promises not reach their end, but the one making the promise will himself be gone. What then does he do from this? Since he has led us away from human hopes, he then shows the safe harbor and the impregnable tower, and offers counsel. For this is the best way of exhortation: to lead away from the unstable, and to lead toward the strong; to tear down the vain things, and to set up the true; to expose those that deceive, and to show those that are beneficial. *Blessed is he whose helper is the God of Jacob, his hope is in the Lord his God.* Do you see the abundance of counsel and exhortation? When he says "blessed," he states all good things, and shows the security of the hope. Having then pronounced him blessed who hopes in Him, he next speaks of the power of the helper, showing that the one is man, the other God; the one perishing, the other remaining; and not only does He remain Himself, but His works do as well. Therefore he added thus: *Who made heaven and earth, the sea and all that is in them* (Ps. 145. 6). C If His works are enduring, how much more is He Himself enduring and powerful; and that He is such, the things that were made by Him show His strength. What then, if He is indeed enduring and powerful, does He not want to? For many of the thoughtless say these things. But see how He refutes this suspicion as well. For having said, *Who made heaven and earth, the sea and all that is in them,* he added: *Who keeps truth forever, who executes judgment for those who suffer wrong.* But what he says is this: This is His work, this is custom, this is especially proper to God, to not overlook those suffering wrong, to not pass by those who are being insulted, to stretch out a hand to those who are being plotted against; and this throughout—for all time. Therefore he said, *Forever*, signifying this; and not only this, but also that which follows: *Who gives food to the hungry. The Lord loosens the bound, the Lord makes wise the blind.* Another version: *Illuminates.* *The Lord raises up those who are bowed down. The Lord loves the righteous. The Lord keeps the converts; he will receive the orphan and the widow, and he will destroy the way of sinners.* Do you see how through all things he shows His providence to be extended, and that this is His work, to loosen calamities, to correct hunger, to free from chains. But these things, in part, men can do also; but what follows is no longer so. For indeed He corrects the very deprivation of nature, raising up those who have fallen, he says, those in...
ON PSALM CXLVI
...how he has shown his providence to be extended through all things, and that it is his role to liberate from calamities, to bring a remedy to famine, and to free from bonds. But these things men can do to some extent; what follows, however, is not the same. For that which is deficient in nature He corrects: He raises up the fallen, praises those who are bright in virtue, preserves those who lack advocacy, and comforts and restores those who bear widowhood and bereavement with difficulty. Then, since He said, *He loves the just* (Ps. CXLV, 8), He shows that He has helped many for the sake of misfortune alone. For those whom He nourishes, He nourishes because they are hungry—which is not a matter of virtue—and those who are bound He releases because of their bonds; but this also is not a matter of virtue, but of calamity. Furthermore, He illuminates the blind because of their blindness: and this is not a matter of virtuous deeds, but of calamity. The same is true for the afflicted, the stranger, the orphan, and the widow. But if He helps those who are in calamities, much more does He help those who are studious of virtue. A Since, therefore, He both can and wills, and all things are perpetual before God, and He accepts virtue and shows mercy because of calamities, why do you not leave behind him who is perishing, him who is weak, him who is subject to destruction and death, and flee to Him who is strong and unassailable, who does not reproach calamities but brings a remedy to them, who can do all things that He wills? Consider, however, the end, how accurately He spoke. For He did not say, "He will destroy the sinners," but *their way* (Ps. CXLV, 9)—that is, their action. For He does not turn away from their nature, but He hates their vice. *The Lord shall reign for ever, thy God, O Sion, unto generation and generation* (Ps. CXLV, 10). That He reigns perpetually and remains for eternity is not at all to be doubted; but even if He does not give the retribution here, He reserves it for greater things. Therefore, let us not be disturbed in temptations if the release does not follow immediately; but let us permit the time of release to the Lord. And if we have done anything good, let us not immediately demand the remuneration, but let us again wait for His will; for when He delays, He rewards more richly and fully. B And in all things let us give thanks and proceed to praise Him. For thus we shall lead the present life most securely and obtain ineffable goods, by the grace and loving-kindness of our Lord Jesus Christ, to whom be glory and power, with His unbegotten Father and the life-giving Spirit, now and always, and unto the ages of ages. Amen.
ON PSALM CXLVI
*Praise the Lord, for a good psalm.*
1. Above in the one hundred and forty-fourth psalm He said, *Great is the Lord and greatly to be praised* (Ps. CXLIV, 3), and discussed many things there concerning His glory; but here He shows that it is good also to praise Him, and that the psalm is a cause of countless goods. For it withdraws the mind from the earth, and raises and elevates the soul, making it light and sublime. And therefore Paul says, *Singing and making melody in your hearts to the Lord* (Eph. V, 19). *May praise to our God be pleasant.* Another says, *Alleluia, for a song is good to God* (a). What is, *May praise to our God be pleasant*? It means, let it be acceptable. For it is not enough only to sing, that the praise may be pleasant to God, but there is need also of a life, and of prayer, and of the careful attention of the one singing. C But it seems to me that this psalm is one of return. He shows this by what he subjoins, saying: 2. *The Lord building up Jerusalem; He will gather the dispersions of Israel.* For even if Cyrus released them, not from his own intent but by God’s help, this whole thing proceeded. But another interpreter, for *building up*, said *He will build*; and for *dispersions*, *the outcasts* (b). For what reason? Because they were not all brought back at once, but after the return were gathered together little by little. It is proper to God to console the afflicted. 3. *Who heals the broken-hearted and binds up their wounds.* Another, *Their breakings* (c). Since he did not have confidence from his own life, he brings in again calamity, and God’s custom. For it is His office, and this is His own, to console those who are cast down and afflicted; just as when Paul says, *Who vivifies the dead* and again, *Who calls things that are not as though they were* (Rom. IV, 17), stating His peculiar office; so here also, *Who heals the broken-hearted*, he says, showing that—even if we are unworthy—because we are His workmanship, He will not abandon the work of His hands, nor will He depart from His custom. D Thus also Paul: *But He who consoles the humble, has consoled us* (2 Cor. VII, 6). And again, *Who gives to those who are faint-hearted, patience* (Is. LVII, 15). Furthermore, this very prophet also elsewhere, *A contrite and humble heart God will not despise* (Ps. L, 19). When you wish to attain consolation, make yourself humble, break your mind. He said this, therefore, concerning His will, His goodness, and His clemency; that it is His office, specifically, to console those who are in calamities: but what follows is about His power. 4. *Who numbers the multitude of the stars*; that is, who knows. For since the discussion was about the dispersed multitude, and which at that time appeared nowhere, he rightly brought this example into the middle, showing by this that He is able to gather even the dispersed. For He is accustomed to raise and console the broken, and He knows the numberless multitude of the stars supremely. Therefore He will also most fully restore us, whom He has promised will be equal to them. *And calling all of them by names.* Another, *Calling all by names.* Another, *He will call them all by name* (d). I think this is said concerning the Israelites, and that the prophet says the same thing which Isaiah also later: *Fear not, Israel, I have called you from the ends of the earth, and I said, You are my son* (Is. XLI, 9). What is, *He will call them all by name*? No one, he says, of them will perish, but just as those who call by name, so also He Himself will restore all completely. 5.
the Lord, and great is his power. Therefore, as he has spoken of a great matter, to gather those dispersed throughout the entire world, and the many thousands of men, he subsequently discourses upon his power, disturbing the Jews exceedingly, while inducing them to believe. And of his wisdom there is no number. Do not ask, therefore, how and by what calculation: for his magnitude is infinite. Therefore he also said: *And of his understanding there is no number* (Ps. 144:5). But just as his magnitude is infinite, so also is his wisdom. And therefore, having said, *Great is the Lord our God*, he added: *And of his understanding there is no number*. And his knowledge also is marvelous; therefore he was also saying: *Thy knowledge is become wonderful from me; it is strengthened, I shall not be able to attain to it* (Ps. 138:6). And his judgments are again unsearchable; and therefore he was saying: *Thy judgments are a great abyss* (Ps. 35:7).
2. Since, therefore, he is great, powerful, and wise, do not inquire too curiously into how these things come to be. *The Lord lifteth up the meek, but bringeth the wicked down even to the ground* (Ps. 146:6). For so that some of the senseless might not say, "What is it to us, that he knows the stars with precision?", he speaks of such guardianship also occurring over men; and he did not say, "The Lord helping the meek," but what is much greater, *Lifteth up*, as though discoursing concerning a loving father. What is *lifteth up*? Recovering, bearing, carrying. Have you seen again his power perfected in both respects, in both raising up the humble and humbling those who are desperate? And he does not humble them simply, but with great excess; for this is what *even to the ground* means. *Sing ye to the Lord with praise.* Another, "Rehearse." Having spoken of his righteous deeds, he again calls them to a hymn, saying: *Sing ye to the Lord with praise*, that is, in thanksgiving, with much diligence. *Sing upon the harp to our God.* Another, "To the lyre. Who covereth the heaven with clouds, who prepareth rain for the earth." So that none of the senseless might say, "And what is the heavenly to me?", he immediately added the human need, showing by the sequel, for what cause he "covereth the heaven with clouds." "For your sake," he says, "that he may prepare rain for you. And rain for your sake, that it may produce grass." And look at the wisdom: he mentions the general goods which he gave to all, silencing them from the abundance. For if he employs such bounty upon the faithless, so as both to gather clouds, and to move the rain, and to stir the earth, how much more so upon you, who have been named his peculiar people.
*Who bringeth forth grass on the mountains.* Look at the abundance of his providence, when not only on the arable land, but also on the mountains he provides his table in plenty, the sustenance of the beasts of burden which were made for the service of men. Therefore he also adds: *Who giveth to beasts their food, and to the young of the ravens that call upon him.* He mentions another bounty again, when he provides food not only for the beasts that serve men, but also for other irrational creatures: *For to the young of the ravens*, he says, *that call upon him*. And if there is such providence among the irrational, and irrational ones that are wild and do not provide service to men; how much more so among men, and men who sing his praises, whom he also called a peculiar people and his portion? Then, because they were weak and destitute of arms, and stripped of everything, so that they might not be troubled even from this, see how he corrects this weakness of theirs also, saying: *He shall not take pleasure in the strength of the horse, nor shall he be well pleased in the legs of a man. The Lord is well pleased with them that fear him and in them that hope in his mercy.* Another, "In those who wait for his mercy." If you have these things, he says, the fear and the hope in him with precision, you will draw to yourselves his favor; and having drawn it, you will be more powerful than all those who possess horses and arms. One thing, therefore, is what is requested, that you should not be vexed or troubled, but wait for his mercy—for this is hope above all, not to despair or give up when you do not receive it immediately. And he rightly said, *His mercy*. For they did not have boldness from their works. But yet, he says, even if you are betrayed by your works, but hope in his mercy, you will attain his providence and his help; of which may it be granted that we all attain, by the grace and philanthropy of our Lord Jesus Christ, to whom be glory and power, for ever and ever. Amen.
ON PSALM CXLVII
1. *Praise the Lord, O Jerusalem, praise thy God, O Sion.*
1. Not to the city, but to those who dwell in it he directs his discourse: what he does throughout the whole book, he does here as well. He exhorted them constantly and advises that they should offer thanksgiving to God for his benefits, and that they should trust not in buildings, nor in the safety of walls, but in his providence. Having prepared this in advance, he adds and says: *For he hath strengthened the bars of thy gates, he hath blessed thy children within thee*. What is *he hath strengthened the bars*? He established you in safety, he made you impregnable, he says. *He hath blessed thy children*, that is, he made them to increase into a multitude. This is one kind of benefit: another is the *within thee*. Therefore, what he says is this: He caused them to increase, not dispersed, nor scattered, but gathered together and being within thee. Then, also showing another kind of providence, he says: *Who maketh thy borders peace*. For it is possible both to be in safety, and to be many, and to be engaged in war; but here he shows them removed even from this treachery, by speaking thus, and showing that not only the city was delivered from those who plot against it, but also the very borders. Have you seen how many benefits he enumerates? And first and greatest of all,
that he should say, "thy God." For by this word he mentions all these things. He has made you a familiar, he has made you his heir, and though he is the common Lord of all, he is especially yours—which is indeed the first chapter of blessings. Secondly, he has established the city in safety. Thirdly, he has increased them. Fourthly, he has delivered not only the city, but the whole nation also from wars and tumults; and he has done this not merely at one, or a second, or a third time, but he has done it continuously: for he does not say, "Who placed," but, "Who places." And if wars have sometimes occurred, that did not happen because he abandoned them, but because they retreated [from him]; for this was his continuous work—to fortify, to establish in safety, and to provide that they should be free from all war and tumult.
B The fertility of the earth is to be ascribed to the providence of God. Then he speaks of another benefit alongside this one, namely the great annual fertility and the good harvest of fruits, again teaching them here to ascribe all things not to the nature of the earth or the air, but to his providence. What providence? That which he added by saying, "And satiates thee with the fat of wheat." See: he did not say simply, "Wheat," but "with the fat of wheat," showing great prosperity. For the fat of wheat signifies the flower of the fruit and that which is opulent. For such are the gifts of God, proven and flourishing. He says, therefore, that they are most liberally filled here with the best wheat. For by signifying this, he did not say, "Who gives," but, "Who satiates thee." As it is his custom to carry the discourse from private to common, and from common again to private, so he does here too. For after he said, "Praise thy God," lest any unwise person should think him to be the God of the Jews only, he shows how he is the common God of the whole earth, and that his providence is extended through the whole world, leading the discourse from private things to that which is common, and to general providence. And therefore, having said, "Who sends out his word to the earth," he added, "his speech runs swiftly." He said this, showing that he takes care not only of our region, but of the entire world. By "speech" here, he means his command, the operation by which he provides and looks after. Then, showing how easy and how ready it is, he indicated this not just by the word "speech," but also by the term "course"; and he did not think even this to be enough, but also added, "swiftly." Now, what he says is of this kind: Whatever he commands, it happens with the greatest swiftness. For he commands throughout the whole world. And what does he command? Those things which sustain our life, which look to the administration of the air, and the change and vicissitude of the seasons. And therefore he adds, saying, 5. "Who gives snow like wool: he scatters mist like ashes." A certain other interpreter calls this, "frozen dew." But the Hebrew calls it *Chephor Chaepher*. 6. "He sends his crystal like morsels. Before the face of his cold, who shall endure?" Another says, "Before the face of his heat, who shall stand?" 7. "He will send his word and will dissolve them: his spirit shall blow, and the waters shall flow." C Here he explains to me his invincible and infinite power, that he produces substances which are not, and those that are made he transmutes and transforms according to what he wills. Indeed, another prophet signified this, saying: "Who makes all things, and transforms them" (Amos 5. 8). For even if they are bound by the immovable terms of nature, yet when it pleases him, these terms are loosened. For all things give place and concede to him. Sometimes he changes those substances, at other times, while they remain, he changes them into another operation, and he lets that which is attributed to them rest, while he induces the contrary—which he did in the furnace. For it was fire, and did not burn: but those who had been thrown into it perceived a dew most pleasant. There was a sea when the Jews were crossing, and the waters did not overwhelm, but they crossed more solidly than on a rock. Under Dathan and Abiron it was earth, yet it did not bear their bodies, but overwhelmed them more easily than the sea. The rod of Aaron was dry wood, and it brought forth fruit more beautiful than that which had been planted in the earth. That of Balaam was an ass, the most sluggish animal of all, and it defended itself no less well against him who was beating it than a man endowed with reason. When Daniel was thrown into the lake, there were lions, and they showed the mildness of sheep, their nature not indeed being destroyed, but their operation changed. Many other miracles can be seen, even in the creatures. Therefore, lest you count it a small miracle because it happens every year and falls under our view, consider how great it is, that now snow is seen, now water, and in a short moment of time such changes occur. For lest any less wise person should think these things happen by the natural operation of the elements, and that they are absolutely the causes of these things, but should know who it is that commands: to his command he reduces the whole discourse concerning these things, and says: "He will send his word and dissolve them": that is, his command: for the force of the winds does not do this primarily, but God who made the winds. He has led the discourse to the elements, and to the changes which are in the elements, persuading the Jew, who is gross and endowed with scarcely any sense, to know from those things which happen every year the power of God, and that it is easy for him to administer his affairs as he wishes, and to change from contraries into contraries. For just as if there should be a tempest and intolerable ice, it is easy for him, by introducing D tranquility, to dissolve everything: so also those who had been led into captivity and had been vexed by wars, he brings back to peace and to their former prosperity. And he indicates not only this, but also something else, hidden. What is this? That these things which often cause pain are also useful and profitable, and have brought forth much benefit. "Lest he should pain more, again he changes into that which is more pleasant." What does he mean by this and the examples? For he did not just say, "He gives snow," but he added, "like wool," nor did he stop at "mist," but added, "like ashes"—nor did [Balaam's] ass...
[stop there]. It seems to me that by this he indicates the ease and the abundance of the One who works. *He who declares his word to Jacob.* Another [version says]: *Precise reckonings.* Another: *Ordinances.* *His statutes and his judgments to Israel. He has not done so for every nation.* Another: *Similar things.* *And his judgments he has not disclosed to them.* See how he again shifts the discourse from the general to the particular, and [mentions] the unique privileges of the Jews, wishing to rouse them to greater zeal. Having begun the psalm speaking of sensible things and those that benefit the body—such as safety, abundance, and peace—he now leads the discourse to higher things, unfolding the matter of legislation, which is the greatest kind of benefit: to lead away from wickedness, to guide toward virtue, [and] to enlighten the understanding. Hence Moses, turning this over and over, said above and below: *What [nation] is there so great, that has a God so near to them, as the Lord our God [is] in all things for which we might call upon him?* (Deut. 4.7) And David again: *Lending mercies [is] the Lord, and judgment for all who are wronged. He made his ways known to Moses, his desires to the sons of Israel.* And Jeremiah: *This is our God; none other shall be reckoned against him. He discovered all the way of knowledge, and gave it to Jacob his servant, and to Israel the beloved of him.* (Baruch 3.36-37)
But perhaps someone might say: "And having not disclosed [it] to the rest of mankind, how does he punish them?" That he does punish both those before the Law and those sinning everywhere in the inhabited world is clear from what Christ says: *The Queen of the South shall rise up, and shall condemn this generation.* (Matt. 12.42) And again: *Men of Nineveh shall rise up, and shall condemn this generation.* (Ibid. v. 41) For surely it was said in this way for that very reason, as even they were held to account, and some were praised while others were punished. If what was to be done were not clear to them, how were they going to condemn them? And how, again, did he say that *the blood shall be avenged from the blood of righteous Abel until the blood of Zachariah*? (Matt. 23.35) And how [did he say], *It shall be more tolerable for the land of Sodom and Gomorrah*? (Matt. 11.24) For by saying "more tolerable," he indicates that they are not suffering a total release, but a lighter punishment for what they sinned. If those who were punished so severely are again paying the penalty, who of the rest shall escape? C We see also those who paid the penalty at the time of the flood, and many others, and Cain himself. And Paul also says, indicating this very thing: *The wrath of God is revealed from heaven against all impiety and injustice of men who hold the truth in injustice; because that which is known of God is manifest in them. For God has manifested it to them.* (Rom. 1.18-19) *For his invisible things from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and divinity, so that they are without excuse.* (Rom. 1.20) Then, shifting the discourse to the life [we live], he does not here either leave them unaccountable, saying thus: *Who, knowing the ordinance of God, that they who do such things are worthy of death, not only do them, but also consent with those who do them.* (Rom. 1.32) *Do you reason this, O man, who judges those who do such things, and do them, that you shall escape the judgment of God? Or do you despise the riches of his kindness, and tolerance, and long-suffering, not knowing that the kindness of God leads you to repentance? But according to your hardness, and impenitent heart, you treasure up for yourself wrath in the day of wrath and of revelation and of the righteous judgment of God; Who will render to every man according to his works: to them indeed who by patience in good work, seek glory and honor and incorruption, eternal life; but to those out of contention, who are disobedient to the truth, indeed, but obedient to injustice, indignation and wrath, tribulation and anguish upon every soul of man that works evil, of the Jew first, and of the Greek.* (Rom. 2.3-9)
The natural law [is] implanted in all. Conscience [is]... You see through all these things how all men who have ever been, even before the Law, pay the penalty, and all who have concerned themselves with virtue and have been released from impiety enjoy good things? How, then, will either this or that be [the case], if they did not know what was to be done? If they *did* know what was to be done, he says, how does [the text] say: *He has not done so for every nation, and his judgments he has not disclosed to them*? What, then, is what is said, and what does it wish to indicate? Hear. He gave the written law to none of the others; for all held the natural [law] sounding within them, [concerning] what is good, and what is not such. For when God was molding man, he placed this impartial judge in him: the vote of conscience in each person. But for the Jews he managed something unique, which was to disclose the laws even through writings. For this reason, he himself did not say that he did not act in every nation, but, *He has not done so.* That is to say, he did not send them tablets, he did not [send] writings, he did not [send] the lawgiver Moses, he did not [send] the other things on Mount Sinai; but the Jews alone enjoyed all these things in abundance; yet all human nature had the law from conscience [which was] sufficient. Which Paul also, indicating, said: *For when the Gentiles, who do not have the law, do by nature the things of the law; these, not having the law, are a law to themselves.* (Rom. 2.14) Hence also, the Jews are worthy of greater condemnation, because having received the written [law] along with the natural [one], they transgressed so much. Thus, the great benefit of God becomes for them a cause of greater condemnation.
negligence becomes an occasion for greater condemnation. Concerning the written words, what has been said is sufficient; but if anyone also desires to take the Psalm in an anagogical sense, we shall not refuse to walk this path as well, not destroying the history—may that never be—but adding these things to those, for the more studious, as far as it is possible. *Praise, Jerusalem, the Lord; praise thy God, O Sion.* Paul knows the heavenly Jerusalem, of which he says: *But that Jerusalem which is above is free, which is our mother* (Gal. 4:26); just as Sion also knows the Church, when he says: *For you are not come to the mountain that might be touched and that burned with fire and to a whirlwind and darkness and storm, but you are come to mount Sion and the city of the living God, the heavenly Jerusalem* (Heb. 12:18, 22). Therefore, it is possible to say of it also, according to anagoge: *Praise, Jerusalem, the Lord; praise thy God, O Sion; A because he hath strengthened the bolts of thy gates, he hath blessed thy children in thee.* For He fortified it more strongly than Jerusalem, not with bars and gates, but by surrounding it with the Cross and by the declaration of His own power, through which He raised its borders on every side, when He said: *The gates of hell shall not prevail against it* (Matt. 16:18).
B In the beginning, all emperors and kings, and peoples and cities, and the phalanxes of demons, and the tyranny of the devil itself, and ten thousand other things, assailed the Church; yet all those things were broken and dissolved and perished; but she grew and was raised to such a height that she surpassed the very heavens. *He hath blessed thy children in thee.* Just as when He said in the beginning, *Increase and multiply, and fill the earth* (Gen. 1:28), the word spread throughout the whole earth; so also afterwards: *Go ye and teach all nations* (Matt. 28:19); and, *This gospel shall be preached in the whole world* (Matt. 26:13); and His command occupied the very ends of the earth in a brief moment of time. Wherefore He Himself also said: *Unless the grain of wheat falling into the ground die, itself remaineth alone: but if it die, it bringeth forth much fruit* (John 12:24). And again: *When I shall be lifted up, I will draw all things to myself* (Ibid. v. 32). And in the beginning, many were born from one, as the multitude was growing by the law of nature, and for this reason the matter proceeded more slowly; but at the time of the apostles, the multitude was not growing by the law of nature, but by grace; and therefore three thousand were added at once on one day, then five thousand, then ten thousand, then the whole earth, birthed through this beautiful regeneration, were increased and multiplied, and they showed by their deeds the blessing they had received: *For not of blood, nor of the will of the flesh* (John 1:13), but they were born of the grace of God.
C 3. *Who hath made thy borders peace.* This can be said very properly of the Church; for, what is more admirable, while she was being warred against, she enjoyed peace, and while everyone was setting snares for her, she took the greatest pleasure in total security. And therefore He said Himself: *Peace I leave with you, my peace I give unto you* (John 14:27). *And with the fat of wheat he filleth thee.* This can also be taken otherwise regarding the Church, as spiritual food, namely, that He gave us the bread of life. 4. *Who sendeth forth his speech to the earth: his word runneth swiftly.* What "word"? Tell me, I pray. That which, having been uttered through the apostles, flew faster than any wing over all things. Wherefore David also elsewhere, signifying this, says: *The Lord shall give the word to them that preach good tidings with great power* (Ps. 67:12). But if anyone doubts the words of the foolish, let him take proof from what happens according to the elements, and learn how snow descends suddenly and in a heap, and in a moment of time covers the whole earth, not invading its face over a long course of time, but filling it all suddenly. Therefore, since he was a prophet, and it was becoming that he should foretell things to come and signify them through anagoge, it was fitting that he should dwell on what was said concerning the elements. But what he says is of this kind: The whole earth is to be instructed by the word of God, and that with the greatest speed and in the briefest time. Then, lest anyone doubt, if the Jewish nation, one race on which so much study and diligence was lavished for so long a time, was not proven, how will those who inhabit the whole earth be able to be changed in a short time, and become good and moderate? To confirm what he said, he takes examples from the elements, namely the snow, the mist, the ice, which occur briefly in one moment of time. Do not therefore disbelieve, even if their mind is easily to be changed. But are there many who resist? Yet they too will yield and give place. For if no one can endure a little cold when it becomes more violent, but all yield to it and give place, much more will all things that oppose yield to His word and command. For He can change substances and produce things that are not, and raise them to such powers that these things become intolerable to all. 8. *Who declareth his word to Jacob, his justices and his judgments to Israel.* Here too you will not have erred if you call "Jacob" the spiritual one, and "Israel," whom Paul also knows, saying: *Peace upon them, and upon the Israel of God* (Gal. 6:16); to whom be glory for ever and ever. Amen.
CONCERNING PSALM CXLVIII
*Praise ye the Lord from the heavens; praise ye him in the highest places. Praise ye him, all his angels.*
1. It is a custom for the saints, because of their great gratitude, when they are about to give thanks to God, D to call many to be partners in their praise, and to exhort them to perform this beautiful service with them. This is what the three children also did, when they were in the furnace (Dan. 3), inviting the whole creation to praise and sing hymns to God for the benefit they had already received. This very thing he does here too, calling both worlds, the upper and the lower, the sensible and that which is apprehended by intelligence alone. This is also done by the prophet, as when he says: *Let the heavens rejoice and let the earth be glad, for God hath had mercy on his people…*