(Isai. 49:13). And indeed, this same prophet again asks, when he says: *In the going forth of Israel from Egypt, the house of Jacob from a barbarous people, the mountains skipped like rams, and the hills like the lambs of the flock* (Ps. 113:1, 4). And elsewhere, Isaiah again says: *Let the clouds rain justice* (Isai. 45:8). For, as they are not sufficient of themselves to celebrate the praises of the Master, they go about taking all things as companions in their hymn-singing. This one A does very frequently, as when he says, *And let all the angels of God adore him* (Ps. 96:7), and again, *You mighty in strength, who do his word* (Ps. 102:20).
And from these he establishes another point. What is this? That none of the less rational should suppose there to be two creators. For since the creatures are different and separate from one another in their substances (the one is sensible, the other intelligible; the one is visible, the other invisible; the one is filled with bodies, the other is bodiless), lest, because of the difference in the works, anyone should introduce different creators, he sets up one choir, drawing up from all of them a single melody for Him, and insisting that the same God ought to be praised by the upper creation and by the lower, showing from this also that He is the Creator of both. And he begins from above, saying: *Praise him, all his angels: praise him, all his powers.* Another says, *All his hosts* (b), naming the Cherubim, the Seraphim, the Dominations, the Principalities, the Powers. This belongs to a soul greatly kindled, this to a burning love, to stir up all things to the praise of the Beloved; this belongs to a mind constantly enjoying the thought of God, struck with wonder, admiring His glory, and devoted to Him. *Praise him, O sun and moon: praise him, all ye stars and light.* Another says, *Stars of light*. *Praise him, ye heavens of heavens, and let the water that is above the heavens praise the name of the Lord. For he commanded, and they were made: he ordered, and they were created. He hath established them for ever, and for ever and ever.* Another says, *He hath established them to remain eternally.* *He hath made a decree, and it shall not pass away.*
B The heavens of the heavens, he says, belong to the Lord; but the earth he hath given to the children of men. And the water that is above the heavens? You have heard Moses also saying that of the waters, He left some below, and others He caused to be suspended above the backs of the heavenly bodies, having fixed the firmament in the midst of the abyss, and having left the waters to remain above the backs. And how does this praise Him, someone might say, having no voice, no tongue, no soul, no reason, no mind, no vocal organ, no intellect? Because there are two modes of doxology: one is that which is through words, another is that which is through sight, and a third, along with these, is that which is through life and deeds. For even when men are not speaking, but are silent, glory is rendered to God; just as Christ also says: *Let your light so shine before men, that they may see your good works, and glorify your Father who is in heaven* (Matt. 5:16). And again, *Those that glorify me, I will glorify* (1 Reg. 2:30). There is also a doxology through the tongue, just as Moses glorified Him with Mary, saying: *Let us sing to the Lord, for he is gloriously glorified* (Exod. 15:1). There is also that which is through the creation itself, as this very one says: *The heavens show forth the glory of God; and the firmament declareth the work of his hands* (Ps. 18:1). Thus, here too the creation praises Him by its beauty, its position, its greatness, its nature, its use, its ministry, its duration, and by the utility that comes from them. C When he says, *Praise the Lord, ye angels, powers, heavens, moon, sun, stars, the water that is above the heavens,* he means this: that each of the things created is worthy of the wisdom of Him who made it, and is full of great miracle; which Moses briefly stated in the beginning: *And God saw all that he had made, and behold it was very good* (Gen. 1:31)—so good that it glorifies the One who made it and leads the spectator into the praises of the Artificer.
2. This, therefore, he calls praise: the beauty of what has come into being producing hymn-singing to the One who made them. Which Paul also indicates, saying: *For the invisible things of him, from the creation of the world, are clearly seen, being understood by the things that are made, his eternal power also and divinity* (Rom. 1:20). And the prophet also shall come. For what reason, after saying a few things about the celestial creatures, and after mentioning them to the sight of those who contemplate the powers, did he quickly leap away from there, and leading his discourse into the visible things, does he there prolong it, going through everything one by one, the things above and the things below? Because these things were clearer to those hearing at that time, being seen and lying before their eyes. For this reason Moses also, beginning the creation and discoursing nothing about the things above—neither small nor great—makes his beginning from the heaven and the earth, and proceeds from thereafter through the sun and moon, and herbs, and swimming creatures, and four-footed beasts, and ends his discourse at man. But by saying "heavens of heavens" here, he does not indicate a multitude, but calls the same thing "heaven of heaven." For in the Hebrew tongue, it is customary to call the heaven "heavens," just as others—leaving the beauty of them to be contemplated, and the D magnitude, and the utility—he himself sets forth another cause, saying that *He commanded, and they were made: he ordered, and they were created. He hath established them for ever, and for ever and ever. He hath made a decree, and it shall not pass away.* That indeed they are good and wondrous, the sight itself declares; but that it also has a Creator, and that these things are not automatic, nor uncreated, it is sufficient to discern this from the interpretation itself. But if anyone should doubt, let him learn from me that it has a Creator and Maker, and a Provider and Guardian. For he sets two things here, or rather three; but if anyone should examine it accurately, even four...
that He made what is, and made it from things that were not, and made it easily, and rules and governs those things that have been made. For by saying, "He said," He shows the facility; as Paul also indicates when he says: "Who gives life to the dead, and calls those things which do not exist as though they did" (Rom. 4:17): indicating to us the facility by the name of calling. But that He rules and holds together the things that have been made, the prophet himself shows again, adding: "He has established them for ever and into the age of the age. He has set a decree, and it shall not pass away." See how here, too, he has again shown the power and authority, not only that He has established them, but also that He has spoken the "Decree," indicating His operation through human expressions. For just as it is easy for you to speak and command, so it is for God to make those things which do not exist, and to govern and hold them together; or rather, it is not just so, but far easier. For the extreme facility with which He made all things cannot be explained in words. B And it is not only remarkable that He rules and holds them together, and that the boundaries of nature stand fixed and immovable, but that they do so for such an infinite time. Consider how great the span of ages is, and yet of the things that exist nothing at all is confused: the sea has not overwhelmed the earth, the sun has not burned up the things that are seen, the heaven has not been moved out of place, the boundaries of night and day have not been confused, nor the cycles of the seasons, nor anything else of this kind; but each of the things that exist, both above and below, has stood, keeping most diligently the boundaries imposed upon it from the beginning to the mark. Having therefore spoken of the heavenly creatures and of those that are in heaven, he descends to the earth. And what He did with the heavenly creatures—to begin indeed with the super-celestial and descend to the celestial—He does also here, leaping from the celestial to the earth. For since there are some who say that those things which are in the heavens are worthy of God's handiwork, but they find fault with the things on earth, since there are scorpions, lions, vipers, dragons, and the rest of the kinds of beasts in it, and unfruitful trees, answering them as it were, he approaches the argument in a different way. C See, moreover, what he does: leaving aside the things confessed to be good—the sheep, the oxen, whose use experience itself demonstrates, the donkeys, the camels, and whatever is suitable for us for the carrying of burdens—he turns the argument to those things which seem to be useless, bringing into the medium the dragons, the impassable part of the sea, and those things which seem to bring distress, such as fire, hail, snow, ice; then the unfruitful trees, the mountains: then again, having left the broad plains, which are suitable for agriculture and for the production of useful and mild fruits, he moves to the mountains, the hills, and the desert places, and makes mention of the serpents. In order that we might know these things more clearly, let us hear the words themselves. After he said, "He has set a decree, and it shall not pass away," he added: 7. "Praise the Lord from the earth, you dragons and all abysses: 8. fire, hail, snow, ice, spirit of storms, which do His word." Another: "Wind of the typhoon." 9. "Mountains and all hills, fruit-bearing trees, and all cedars: the winged ones." Why, then, does he treat the argument in this way? Showing from redundant abundance the providence of God. For if the things which seem to be useless, and hostile to the human race, are so good and so useful that they themselves also offer praise to God and affect Him with glory and honor because of their handiwork, think within yourself what the others are like. And if it seems good, let us pursue each of those things which have been said. "Dragons," he says, "and all abysses." By dragons here he means the sea-monsters: D just as also elsewhere, when he says, "This dragon, which You have fashioned to make sport of it" (Ps. 103:26). But in many places this animal can be seen to be so called. How then does he not praise Him who made it? Or how does it not praise Him? For when you see the magnitude and the composition of the body, which Scripture recounts most clearly in Job (Job 40), how could you not marvel at Him who produced such an animal? And not merely because of the magnitude, but also because an impassable part of the sea was attributed to it in which to live. And it is rightly to be wondered at that it does not pass its proper limits, although it is a wild and fierce animal, and by far the largest; but dwelling in its own places it contains itself, and not only does it not go out onto the land, nor into a habitable place, but not even into that part of the sea which is suitable for navigation; it does not consume the kinds of fish, but spends its life within its own region. Nor are these things alone to be wondered at, but the depth of the abyss as well. And what is the case with the animal can also be seen in the sea. For although it is intolerable with the blowing of winds and has such a plenty of waters, it does not erupt from its proper boundaries, it does not inundate the neighboring land, but it too is tied with immovable bonds, even though the nature of waters is otherwise unruly. But when it is of such magnitude, and is impelled by such great spirits: consider how great a miracle it is that it does not exceed its place through an unorganized mass, nor through magnitude, nor through intolerable violence, but in such great perturbation, it beautifully maintains order and measure. Having therefore pondered these things within yourself, you will be able from this source also to weave praise and a hymn to God, and to marvel at His power, wisdom, virtue, and authority. There are also other ineffable reasons for these things, which He who made them knows Himself. And for this reason someone said, "Do not say, 'Why this?' or 'To what end this?' For all things have been made for His use." "Fire, hail, snow, ice, spirit of storms, which do His word" (Eccl. 39:2). He adds here also something else to the things that have been said. For in the previous psalm he was marveling that in a brief moment of time the snow and ice permeate the whole earth, that it congeals, that it is changed, that it is converted into the contrary: here, however, that it exists, and that while it remains...
A it fulfills the rank of servants, even though they are irrational, and carries out His command with the greatest obedience. Indeed, it often achieved the command even against its nature, just as in the Babylonian furnace, where the fire was shown both burning and cooling, performing both tasks. Is this, then, one might ask, worthy of thanksgiving? Yes, and of much thanksgiving. For we must praise God in the same way, both when He punishes and when He releases from punishment. Both are of His providence, both are of His goodness. For men do one thing out of goodness, but another out of malice and anger; but God does both out of His love for mankind. Therefore, we must praise Him in the same way, both because He placed Adam in paradise, and because He cast him out; and we must give thanks not only for the kingdom, but also for Gehenna. For He both created it and threatened it, so that He might deliver us from wickedness. Thus, just as we admire the physician, not only when he feeds, but also when he restricts through hunger, not only when he brings one into the marketplace, but also when he shuts one up in a house, not only when he anoints, but also when he burns and cuts—for even if the actions are contrary, he looks to one end—so also we must praise God for all things, and by much more, inasmuch as He is God and the other is man; and because the actions of the latter often turn out for the contrary, while those of God occur with the fitting wisdom and providence. Nor does hail and fire alone punish, but it has also delivered from punishment, and stayed wars, and repelled invading enemies. Or do you not know how many wonders were worked by these elements in Egypt, and among the Jews, and in this our own generation? And such is the power of Him who commands, that the things which He once did through angels, those intellectual and great powers, these He often worked miraculously through the elements, so that when an angel also performs these things, no one of the more senseless might attribute them to him, but to Him who commanded. Did an angel stop a war? Hail did, too. Did an angel destroy the firstborn? A storm at sea destroyed the entire multitude. Therefore, give thanks for all things to the God who loves mankind. B *Mountains and all hills, fruitful trees and all cedars; beasts and all cattle, creeping things and winged birds.* See how He dwells more among the more useless things—in mountains and glens, and hills, and among beasts, creeping things, and fruitless trees. For the fruitful trees have their utility evident from themselves, just as the flat plains and the tame animals; but what utility, you ask, do the beasts, and the creeping things, and the mountains, and the fruitless trees provide? A great deal, and one that greatly sustains our life. For mountains and hills and fruitless trees are very useful to us for building, and if we did not enjoy these, nothing would prevent our race from perishing. Just as we require fertile lands for our sustenance, so we also require fruitless trees and stones for building houses, and for constructing countless other things from them.
4. But, you ask, what utility do snakes, and scorpions, and dragons, and lions introduce into life? And what is the profit of them? It is great and unspeakable, and no less than that of the tame ones. For those are useful for the needs of the body; but these fortify you with fear, and prepare you to be sober, and make you watchful, and remind you of the sin of your forefather in Paradise, and show you of what evils disobedience is the cause. For the beasts were not like this before that, fearful and to be avoided by man, but tame and tractable. Indeed, God led them to Adam, and he himself imposed names upon them. C The serpent converses with the woman, and Eve does not flee. But when the command was transgressed and God was disobeyed, the symbols of honor were mutilated. Therefore, when you see a lion, when you see a serpent, let these stories come to your mind, and they will provide you with no small subject for philosophy. And remember also Daniel, how, when he returned to the ancient image, the fearful beasts were contemptible to him; just as the viper was to Paul; and from this you will harvest no small zeal and care of the soul. D With these, one may also admire from another perspective God's stewardship over them and His arrangement. And what is this? That He appointed for them places separated from the cities, namely the deserts; and being so fearful, they do not dwell in the cities, nor do they run down those who live within them, but they cherish and love the desert, God having allotted this to them from above, and having them possess a suitable place and a lot for their dwelling. For when you are asleep, then those creatures repair to the desert. This is what the prophet shows elsewhere, saying: *You appointed darkness, and there was night; in it all the beasts of the forest shall prowl about* (Ps. 103:20). Do you see how even now the traces of the beginning remain for you, even if they are mutilated, yet still containing a riddle of the ancient honor? For just as slaves, they are thus relegated both in time and in place; and if you do not come upon them, they do not attack, but dwell in the deserts. But if you are discouraged and troubled about why beasts were created, you are being very senseless. For if you order your own affairs well, you will be harmed by nothing from them; but if you receive harm from beasts, consider that you have often received far crueler treatment from men. For a human being is even crueler than a beast. For the one has its beastliness manifest, but this one hides his...
malice under a mask of gentleness, and therefore it is often difficult to guard against. But if you are sober, neither a beast nor a human being will do you any harm, but will even benefit you greatly. And why do I say a beast and a human being, when the devil himself did not merely fail to harm Job, but actually became the occasion for a thousand crowns for him? Why do I say a beast and a human being, when you are in danger of suffering far worse things even from your own constituent elements, if you are negligent—for instance, from bile or phlegm, if you overlook the immoderate excess of these things? Thus, you need a sober and vigilant mind in all respects. But just as you will receive the greatest harm from this if you are negligent, so if you are attentive and vigilant, you will receive no small or negligible gain; for the whole matter lies in the discernment of your own will. For what snow, fire, and a spirit of storm are in the universe, that are phlegm, blood, and bile in the body; and it is necessary to arrange and administer these with the best of reason, in order to enjoy some benefit from them, rather than being harmed. And why do I speak of the body, when the soul also has certain things which, if you allow them to go to excess, become diseases, but if you chastise and moderate them, they become aids? For anger, if you use it as you ought, has become a saving remedy, but if [you use it] immoderately, it has become a cause of destruction. And desire, if you manage it with measure, makes you a father; for it is useful for the procreation of children; but if you allow it to break forth, it often casts you down into fornication and adultery. Therefore, do not blame the things themselves, but always your own will. For if you neglect this, you are harmed by yourself and destroyed by your own body; but if you take care of it, you will not suffer anything grave or unpleasant, not only at the hands of demons or the devil, but not even at the hands of beasts.
[heading: The Necessity of Magistrates]
11. “Kings of the earth, and all peoples.” Another [translator says], “And all tribes.” “Princes and all judges of the earth. 12. Young men and maidens.” Another, “The elect.” “Old men with the younger.” Another, “With the young men. Let them praise the name of the Lord.” Here again, one moves to another kind of providence, namely, that of the princes—a point which Paul also makes in the Epistle to the Romans, showing most wisely that it was a work of God’s providence to have divided the whole of [human existence] into those who hold magistracy and those who are subject to them. “For he is God’s minister to you for good,” he says (Rom. XIII, 4). If you were to remove this, everything would perish. For if, when there are currently princes and magistrates, and many among them are corrupt and depraved, there is nonetheless such great utility in the reality [of their existence] that even when they are evil, great benefit is derived from them, imagine for yourself if those who are entrusted with magistracies were to manage them correctly, how well it would go for the human race. But indeed, for it to be established that there are kings and judges was God’s work; but that wicked men are advanced to these positions and do not use them as they ought is the work of human wickedness. For [God], providing for the care and orderly administration of mankind and that many might not live in a beast-like manner, bestowed authority and kingship, like a certain art of steering a chariot or the science of governing a ship. If, therefore, you are a prince or hold a magistracy, give thanks to the benevolent God that you have been given the occasion for such great care and diligence; if you are a private citizen, give thanks again that you have someone to take care of you and not permit you to be circumvented and oppressed by the machinations of the wicked. Whether you have reached old age or are young, give thanks to God. For this Psalm proves most of all throughout that it is necessary to thank God for everything, whether you are a magistrate or a private citizen; and therefore, signifying this, he said, “And all peoples.” Whether you be, he says, an old man, or a young man, or a man, or a woman.
13. “Because his name alone is exalted.” Another, “Because he is supreme.” 14. “His confession is on earth and in heaven.” Another, “And his hymn. And he shall exalt the horn of his people. A hymn B to all his saints, to the children of Israel, a people drawing near to him.” What he says is of this kind: I have shown from all visible things his providence, glory, and majesty; but one must praise him not only for these things, but also without them; for even before these, and without these, altitude, glory, and thanksgiving from all belongs to him. And the expression, “His alone,” he said so that he might be distinguished from those who are not truly gods. Then, lifting the listener once again to a higher contemplation, he transfers him from the earth back to heaven. For just as at the beginning he descended from heaven to the earth, so from all visible things he leads man back up above the heaven, saying: “His confession is above heaven and earth.” This means: even if the heavenly powers, which do not fall under sight and are comprehended by the intellect alone, do not cease to give thanks and praise to God, nevertheless, such a great and illustrious God has deigned to name us his people; and not only to name us, but also to raise us up and exalt us. And therefore he added: “And he shall exalt the horn of his people,” drawing them again by this rationale to a greater worship of him, and showing that he is not in need of their worship and veneration (how could one to whom glory is attributed by nature, and to whom so many and such great creatures are subject, [be in need]?), but that out of goodness alone he has made them his own and intimate, and has rendered them glorious and famous throughout the whole world. Signifying this, he said: “A hymn to all his saints, to the children of Israel, a people drawing near to him.” For so that he might not render them more slothful and supine by calling them his people—placing their confidence in this name alone and neglecting the virtue of the soul—after he said, “A hymn to all,” he did not say simply, “to men,” but, “to his saints”; and again, after he said, “to the children of Israel,” he added, “to a people drawing near to him.” Another interpreter, for the word “Hymn,” said, “Praise.” What he says, therefore, is of this kind: If you are saints, if you draw near to him, you will attain great glory. For all things of his are lasting...
493 A of having glory. But it is necessary that our own works henceforth follow, and we too shall enjoy much of that splendor, by the grace and loving-kindness of our Lord Jesus Christ, to whom be glory and power, for ever and ever. Amen.
ON PSALM CXLIX
1. *Sing unto the Lord a new song.* 1. If one considers the anagoge, the "new song" is spoken of as that of the New Testament. For all things then became new. A Testament: "I will make a new testament with you," he says. Creature: "If any man be in Christ," he says, "he is a new creature" (2 Cor. 5:17). Man: "Putting off," he says, "the old man, and putting on the new, which is renewed in knowledge after the image of him that created him" (Col. 3:9, 10). For the sake therefore of the new life, and all other things, it is called a New Testament, and the prophet now urges us to sing the new song of this. But according to the history, it is that which they were about to sing over victories, over successes, over trophies; brilliant and notable. *Let his praise be in the church of the saints.* Do you see how, before the words, he asks for the thanksgiving through life and deeds, and leads these into the choir of those who praise? For it is not sufficient to give thanks by words alone, unless the virtue through action also accompanies it. *Let his praise be in the church of the saints.* And he teaches something else here as well. For he demonstrates that they should offer B praise together and with all harmony. For "church" is a name for a company and an assembly. *Let Israel rejoice in him that made him.* Before particular benefits, he places the universal one, as if to say, through the things he has added, while exhorting and saying: "Give thanks to God, that he brought you out of nothing, and breathed a soul into you." For this is no small part of the benefit. But here he shows something even more. For he does not merely signify the creation, but the intimacy, by saying it in this way; and he encourages them to give thanks, not because he made him, but because he [made him] also as his own people. Do you see how, by uniting and joining him to God, he wishes him not merely to give thanks, but to do so with pleasure, with gladness, and with a mind becoming fervent? For he hinted at all these things through the words "Let him rejoice." He seeks, therefore, the disposition of the one giving thanks, so that he may be inflamed with longing, so that he may be stirred by love, so that he may be entirely dedicated to the God who is praised; just as he said elsewhere when signifying the same thing: "As the deer pants for the fountains of water, so pants my soul after thee, O God" (Ps. 41:1–2). And again, "My soul has thirsted for the strong, living God" (Ibid. v. 3). And again, "My soul has thirsted for thee, how manifoldly my flesh to thee, in a desert, and trackless, and waterless land," which another interpreter called, "As in a thirsty land." C For wishing to describe the disposition of his own soul and his longing, he compares it to a thirsty land, to a panting deer. And he signifies the same longing again through words, saying: "When shall I come and appear before the face of God?" (Ps. 41:2). For such are the souls of the saints, just as the soul of Paul was also groaning at the delay of his departure from here. *And let the sons of Zion rejoice in their king.* Do you see that this, which I have already said, is hinted at here: the intimacy, that they are his special people? For this very reason he also added, "In their king," signifying this. For he was not king according to the principle of creation alone, but also according to that of intimacy. *Let them praise his name in the choir.* See again this harmony shining forth. For for this reason there are choirs, so that all may offer praises together and with one mind. This Paul also signifies by saying, "Not forsaking the assembling of yourselves together" (Hebr. 10:25). And this prayer itself hints at this, offered from the common [voice] of all: "Our Father, who art in heaven," and, "Forgive us our debts," and, "Lead us not into temptation," and, "Deliver us from the evil one," using the plural name. Thus also in the old [times] they were taught to psalm and sing to God with harmony, being incited from all sides to love and concord: *In timbrel and psalter let them sing to him.*
2. *The psalter is moved from above.* Some, taking the reason for these instruments by way of anagoge, say that the timbrel seeks the mortification of our flesh, while the psalter [seeks] to look toward heaven. For D this instrument is moved from above, not from below, like the cithara. But I would say this: that in the old times they sang in this way through these instruments, because of the dullness of their minds, and because they had just been torn away from the idols. Just as, therefore, he permitted sacrifices, so he permitted these things, condescending to their weakness. He demands, therefore, here that one sing with pleasure; for this is what "Let them praise his name in the choir" means: that which is with harmony, that which is with a pure life. Then, again, stirring them to greater eagerness, he mentions also the favor of the one being praised toward them. For he adds: *For the Lord takes pleasure in his people.* What could be equal to this prosperity, when God is propitious? *And he will exalt the meek in salvation.* See again how he sets down both the things of God and the things of men. Just as, therefore, above, demanding thanksgiving from them, he also brought in the things of God, saying: "For the Lord takes pleasure in his people," so here again, while promising the things from God, he demands also those from men, saying: "And he will exalt the meek in salvation." For the exalting is God’s; the being meek is man’s. For the things from God do not come to pass, unless the things from men precede them. And see the magnitude of the gift. He did not say, "He will save," simply, but "He will exalt in salvation." That is: He will not only deliver them from evils, but will also make them conspicuous and manifest, providing them with glory along with the salvation. This, indeed, he clarifies again when he adds: *The saints shall rejoice in glory.* Just as he demands "meek" there, so here "saints." For everywhere God makes a display of all his things with miracles. Thus he delivered them from Egypt, thus he led them back from Babylon; not [only] in the deliverance from evils, but [also] in the miracle of the things done, making them more brilliant.
and he brought them back from Babylon, making them more illustrious not only in their liberation, but also in the very miracle of the events. B *Lætabuntur in cubilibus suis.* He shows great security when he subjoins this, great quiet, great happiness, great pleasure. He says these things so that they might know it was not by their own arms, nor by their own powers, but by the help of God that this whole thing was accomplished, and that this ought to be drawn to oneself through humility and gentleness.
6. *Exultationes Dei in gutture eorum, et gladii ancipites in manibus eorum; 7. ad faciendam vindictam in nationibus, increpationes in populis.* He shows here that the war is to be waged with a choral dance, and that they themselves, if they sing and praise, will be victorious. For he calls "exultations" hymns, psalms, and acts of thanksgiving. And therefore, another translates "exultations" as *Hymns*. *Ad faciendam vindictam in nationibus, increpationes in populis.* What is this? Since those who had conquered were constantly heaping reproaches upon them, he promises that he will refute them by the events themselves, showing that it was not the weakness of God, but their own sins that had given them the victory. And so, when they had paid penalty enough, the kind and merciful God merely nodded, and their affairs came to an admirable change. C See, moreover, the remarkable victory. For he subjoins and says: *Ad alligandos reges eorum in compedibus, et nobiles eorum in manicis ferreis.* Did you see the immense powers? For they not only drove out their enemies and repelled them, but they even returned having taken them captive, showing the power of God to all.
9. *Ut faciant in eis judicium conscriptum.* What is *judicium conscriptum*? Open, manifest, that which is acknowledged, that which cannot be consigned to oblivion. For the things of God are such that they extend through all time, both by the magnitude of the events and the excellence of the miracles. Such, then, he says, will be the victory, and such the trophy, that it will be manifest to all, as open as if it were written on a pillar, and it will never be erased. *Gloria hæc est omnibus sanctis ejus.* What, then, is this? To have conquered, or rather, not strictly to have conquered, but to have conquered in this way through the aid of God, through help from above. D See, moreover, how he again constantly makes mention of the saints, inciting them to the striving for a well-ordered life and virtue. But it seems to me that he calls not only the victory but also the praises, hymns, and canticles glory, teaching through all these things that those who praise God will receive a great accession of glory and will make themselves more illustrious, by the grace and kindness of our Lord Jesus Christ, to whom be glory and empire, forever and ever. Amen.
ON PSALM CL
*Laudate Deum in sanctis ejus.* Another: *In sancto suo.* Another: *In sanctificato suo.* Either he speaks here about the people, or about the holy life and holy men. See, moreover, how he has concluded the book again with an act of thanksgiving, teaching us that this ought to be the beginning and the end of the things which we both do and say. And therefore Paul says: *Omne quodcumque facitis in sermone et opere, semper gratias agite Deo et Patri per ipsum*. In this way, also, the preamble of our prayer takes its beginning from this. For to say, *Our Father*, is for those who give thanks on account of the gifts which they have received, and they show all those things through this name. For he who has said "Father" has confessed the adoption of sons; but he who has confessed adoption has proclaimed justice, sanctification, redemption, the remission of sins, and the supply of the Holy Spirit. For it is necessary that all these things have existed beforehand so that we might thus enjoy the adoption of sons, and be held worthy to call Him Father. But it seems to me that he also implies something else, saying: *In sanctis enim suis*, that is, through His saints. Give thanks, therefore, because He has introduced such a form of living into life, or even made men angels. D And therefore, when he had first said, *In sanctis*, he subjoined: *Laudate eum in firmamento virtutis ejus*: indicating what I have already stated. For this is a greater concern to God than that. For the heaven was made for man, not man for the heaven. Another, however, for *In firmamento*, said, *Indelebili*. Another: *In firmamento imperii ejus*. Furthermore, it seems to me that he signifies something else, as in the previous Psalm. For just as there he says, *Laudate eum angeli ejus*: so also here he says, *Laudate eum in firmamento ejus*: that is, Ye who are in His firmament. For He does not cease to constantly take up the heavenly powers as companions of his praise.
2. *Laudate eum in virtutibus ejus.* Another: *Per potentias ejus.* The Hebrew, however, says, *Begeburothau*. This, then, is what he says: Praise Him on account of His powers, on account of His might, on account of His miracles, on account of the virtue which He shows through all things, which are below, which are above, which are done commonly, and which privately, which individually, and which perpetually. *Laudate eum secundum multitudinem magnitudinis ejus.* And how can it be that one might utter a praise which corresponds to the multitude of His greatness? He does not say a praise that corresponds, but, "As much," he says, "as you can comprehend in your mind the multitude of His greatness, offer such and so much: as much as is granted to you, such as is right for one who is a man to offer to a great God and one who is beyond measure." For no one can offer what is worthy. Did you see the desire of the soul? Did you see the inflamed mind, which urges, invites, and strives so that it might both overcome its own weakness and from that point fly up to heaven itself, which is bound to God and addicted to Him with great desire? 4. *Laudate eum in sono tubæ.* Another: *Per sonum corneæ.* *Laudate eum in psalterio et cithara.* Another: *Per nablum et lyram.* 5. *Laudate eum in tympano et choro; laudate eum in chordis et organo.* Another: *Per chordas cithara*. 6. *Laudate eum in cymbalis bene sonantibus;