A and inhuman, would not praise and admire. Such is the nature of virtue, that it is praised even by those who do not pursue it, just as vice, on the contrary, is hateful and full of reproach even to those who are addicted to it. And so, not even those who receive from them—harlots, I mean, charioteers, and dancers—praise them, but even they assault them; but this man, not only do the poor who have received from him admire and love him, but even those to whom nothing has returned from his generosity. 10. *The sinner shall see, and shall be angry; he shall gnash with his teeth and pine away.* Such is the nature of virtue; it is heavy and burdensome to vice. For just as fire ignites thorns, so too does kindness provoke savage men; for it reproves and accuses their wickedness. But observe him, not even when pining away with envy does he B dare to accuse and look directly at the bright face of virtue, but he melts in his mind, and shows his pain with his teeth, not daring to utter a word, but only being pained and tormented. The foulness of vice, the splendor of virtue. For such is vice; even if it should ascend to actual scepters, and stand near those whose heads are encircled with the diadem, it is the most wretched of all things and most fearful, and it is like some tumult and disturbance and a raging sea, even if it is surrounded by the greatest power; just as virtue, on the contrary, even if it is reduced to extreme poverty, and is in prison itself, is more splendid than kings, and enjoys great security, sitting in a harbor tossed by no waves; not only suffering nothing from the wicked, but, even by its silence, being able to avenge itself on the wicked and exact the most extreme penalties for wickedness. For what could be more miserable than a man living in wickedness, when, besides serving money, he considers the praise of others to be his own punishment, and exacts a penalty from himself, lacerating his own conscience, tormenting his mind, and showing himself to be his own executioner? Have you seen the excellence and power of virtue? Have you seen the weakness and misery of wickedness? But its calamity does not consist in this alone, but also in many others; which, signifying this also, he subjoined, saying: *The desire of the wicked shall perish.* What is, *The desire of the wicked shall perish*? It is never, he says, stopped. Because the things he desires are fleeting and passing away, the desire itself also imitates the things, so that it is extinguished and perishes, and has no root. But if such is the state of the sinner here, think how it will be in the future age. Therefore, let us not suffer these things; let us flee this way, let us choose that one, let us walk in it perpetually, safe, impregnable, full of pleasure, which is filled with glory, which gains heaven for us, which in everything conciliates the benevolence of God to us, which causes us to philosophize, which contains in itself so many and such great goods, as not even speech could explain; which may it be granted to us all to attain by grace and mercy, etc.
ON PSALM CXII
Many such praises are commemorated in the Scriptures; for it is not a light thing, but a certain sacrifice and offering acceptable to God: *For the sacrifice of praise shall glorify me* (Ps. XLIX, 23). And again: *I will praise the name of my God with a canticle, I will magnify him in praise; and it shall please God better than a new calf, bringing forth horns and hoofs* (Ps. LXVIII, 31, 32). The sacred books also often command this, and those who are saved offer this instead of great thanksgivings. And what difficulty, you will say, does this have? Or to whom is it not easy, even of humble and abject condition, to perform this and to praise God? If you learn the matter diligently and exactly, you will see both the labor that is C in the thing and the gain that is perceived from it. First, indeed, this praise is required from the righteous, and it is necessary that one who is first rightly establishing his life should thus sing hymns to God. For *praise is not comely in the mouth of a sinner* (Ecclus. XV, 9). But it is necessary to praise, and God most requires this praise, this glory; for *let your light so shine*, he says, *before men, that they may see your good works, and glorify your Father who is in heaven* (Matt. V, 16). And the prophet also, when he had heard that mystical melody, declares himself miserable, saying: *Woe is me, because I am a man, and I have unclean lips, and I dwell in the midst of a people that hath unclean lips* (Isa. VI, 5). And therefore, when he commands them to offer praises, he begins from the superior powers, thus saying: *Praise the Lord from the heavens, praise him, all his angels* (Ps. CXLVIII, 1, 2). It is necessary, therefore, to become an angel, and thus to praise. Do not, therefore, consider this praise to be a light matter; but let our life sound it forth before our mouth, and let the conduct of our life cry out before our tongue. Thus, indeed, we can praise God even while silent; thus, also, even while speaking, we emit an act of modulation convenient to life. But we cannot say this from the Psalm alone, but also that it leads everyone to a symphony, and establishes an entire choir. For it does not address one or two only, but the whole people. And as Christ, leading us to charity and concord, commands common prayers to be offered, and to be said by the whole Church as if by one person, *Our Father*, and, *Give us this day our daily bread*, and, *Forgive us our debts, as we also forgive*, and, *Lead us not into temptation, but deliver us from evil* (Matt. VI, 9, 11, 12, 13); everywhere using the plural name, and commanding each one, whether he prays alone or with others, to offer prayer for the brethren; so also the prophet calls all together to the concert of prayer, and says: *Praise the name of the Lord*. What, therefore, does this addition of the name mean? It explains most of all the affection of the speaker, but it also signifies something else. What is it? That His name may be glorified through us, that it may be seen to be laudable from our life also; for it is indeed by nature such, but He wants this praise also to be illustrated through our own conduct of life. And so that you may know that it is so, see what follows; he appends it next; for he adds, *Blessed be the name of the Lord*...
A Saying, "Let the name of the Lord be blessed, from this time forth and forevermore." What do you say? Is it not blessed, if you do not pray? You see that he is not speaking of the blessing which belongs to Him and is inherent in His nature, but of that which is given by men? Concerning this, also, Paul, writing, says: "Glorify God in your body, and in your spirit." He Himself, therefore, is indeed high, and great, and praiseworthy of Himself; but He becomes such also among men, when those who serve Him demonstrate such a life, that all who see them bless the Master. This is what Christ also commanded us in prayer to say always, praying: "Hallowed be Thy name"—that is, and by our life let it be glorified. For just as He is blasphemed when we live badly, so He is glorified, and blessed, and hallowed when we take heed to virtue. What he says, therefore, is this: Always deem us worthy to live a virtuous life, so that Thy name may be blessed also through us. "From the rising of the sun unto the going down of the same, the name of the Lord is to be praised." Do you see him now striking up the prelude of the new way of life, and revealing the nobility of the Church? For it is no longer in Palestine, nor in Judea, but everywhere in the inhabited world. When, then, did this happen, except when our affairs flourished? For of old it was not only B not blessed in Palestine, but it was even blasphemed because of the Jews who dwelt therein. "For because of you," He says, "My name is blasphemed among the Gentiles." But now, everywhere in the inhabited world, it is hymned. Which fact another prophet also, signifying it, said: "The Lord shall appear, and shall destroy all the gods of the nations, and they shall worship Him, everyone from his own place." And another again: "Because also among us, the gates shall be closed, and My altar shall not be kindled in vain; because from the rising of the sun unto the going down of the same, My name has been glorified among the Gentiles, and in every place incense is offered to My name, and a pure sacrifice."
2. Do you see how he curtailed the Jewish affairs, and brought them to an end, and extended the manner of life of the Church throughout the whole world, and proclaimed beforehand the worship? For the prophet calling these things to mind is after the return from Babylon; and for this reason he prophesied these things then, so that the Jews might not say that he speaks of that shutting up and that desolation which was in Babylon. For after those things were resolved, and they returned to their former way of life, the angel says these things, signifying the desolation which took place under Vespasian and Titus, after which there will not be, henceforth, any change of that desolation. For the affairs of the Church succeeded them. Therefore he says, "My name is great among the Gentiles"—that is, blessed, and praised through their life—just as he also said here, "Blessed be the name of the Lord." "The Lord is high above all nations." Do you see again the nations receiving His worship, and not simply one and two and three, but all those in the inhabited world? What is clearer than this prophecy? And how is He high above all nations? In that we magnify Him, not adding height to Him? Far from it—but by the dogmas, by the worship, by all other things, thinking nothing lowly, as the Jews did, but much higher and greater. For such is this way of life; as much as the heaven is higher than the earth, so much is this higher than the old. Therefore he says: "The Lord is high above all nations." For indeed, even after magnifying Him through worship, we know this also, that even these things are a condescension. So that even if they are higher than those in the old law, they are still inferior to His worth. And Paul, signifying these things, and setting forth the difference of both types of knowledge—that which now holds sway, and that which will be then in the future—said: "When I was a child, I spoke as a child, I understood as a child, I thought as a child; but when I became a man, I put away childish things." And again: "We know in part, and we prophesy in part." And, "We see now through a glass in a riddle, but then face to face." For he shows through this, that this knowledge is as far removed from that knowledge as the child is from the man who has arrived at mature age. "His glory is above the heavens." Since he has discoursed of the praise and height which came about through the human way of life, and exhorted one to raise up God in this way, to praise Him in this way, to magnify Him in this way, urging one toward greater virtue, he shows where this happens most. Where, then, does this happen? In the heavens. For there His glory is. For most of all the angels glorify Him, not from their own nature only, but also they glorify Him from the obedience of the men who serve Him, fulfilling His will and His commands with precision. Therefore he says: "Mighty in strength, doing His word." Wherefore also in the Gospels Christ commanded us to pray, and to say: "Thy will be done, as in heaven, so on earth." That is, just as the angels hallow Him, delivered indeed from all wickedness, and pursuing virtue with precision; so may we also be deemed worthy to hallow Him. C This, too, he signifying, added: "His glory is above the heavens." For do not see only on earth these visible works of creation, nor the order which is in the heaven, but ascend with the mind from the sensible to the intelligible, to the beauties of those substances, to the brightness of that way of life; and then you shall know how His glory is in the heavens. "Who is like unto the Lord our God, who dwelleth on high, and looketh upon the lowly things?" Does it not seem a great thing that has been said? But when you consider concerning whom it has been said, it will be very inferior. Thus, as I was saying, one must not stop at the words, but ascend with the understanding. For how does He dwell in the heavens?
EXPOSITION ON PSALM CXII
How can He inhabit the heights, who fills heaven and earth? Who is present everywhere? Who says, "Is it a God who draws near that I am, and not a God far off?" (Jer. 23:23). Who measures the heaven with a span, and the earth with his fist; who contains the circuit of the earth (Isai. 40:12, 22)? But because He was addressing the Jews at that time, He used that manner of speaking, gradually raising their thought and gently lifting and elevating their mind. For this reason, He did not merely say, "Who inhabits the heights, and looks upon the humble": but when He had first said, "Who is like the Lord our God," He then added, "Who inhabits the heights, and looks upon the humble," indicating for what cause He said the latter, because of the Jewish weakness which was stultified by idols, and worshipped gods confined to places and temples. A For this reason He introduces, little by little, a comparison, although God by far surpasses all things; but for the sake of the weakness of his auditors—for I will not cease saying this constantly—He moderates the discourse. For He did not seek to say something worthy of the glory of God at that moment, but whatever he said had to be of a kind that could be grasped by them. And therefore He raises them up little by little; and yet not even so does He remain in the lowliness, but again opens up certain higher meanings. For after He said, "Who inhabits the heights, and looks upon the humble," raising his discourse again to higher things, He says: "In heaven and on earth," demonstrating that He is everywhere, both here and there. For He does not look from afar at what happens on earth as if enclosed in heaven; rather, He is present everywhere and stands by all. B Next, when He had lifted the auditor from the earth and placed him in heaven, again, providing that he might grasp something greater in his mind, He comes to another indication of His power, saying: "Raising the needy from the earth, and lifting up the poor from the dunghill." For it is a great and truly ineffable power to lift up small things. Elsewhere, however, someone else places the contrary, that He also brings down great things, saying: "Dividing contrition upon strength, and adding misery upon a fortification" (Amos 5:9). Here, however, it is certainly said that He can raise up the lowly. Therefore the statement is general. But if anyone wishes to take these things also anagogically, he will see this fulfilled in the Gentiles, he will see this happening to us men at the time of the advent of Christ. For what was more needy than our nature? Yet He raised it and lifted it into heaven with our firstfruits, and established it sitting in the heavens on the Father’s throne. And raising the poor from the dunghill, 8. "that He may set him with princes, with the princes of his people." The dunghill here signifies vileness and the sudden transformation that comes from it, showing that everything is easy and ready for Him. Then He passes to something greater. What is this? That He is not only able to transfer things and give authority to the humble, but also to move the limits of nature itself, and to make her who was barren a mother. And for this reason He added: 9. "Who makes the barren woman to dwell in a house, a mother rejoicing over children." This, indeed, was fulfilled in C Anna, as it happened in countless others. D Have you seen the perfect hymn? Have you seen the complete hymn? He told things that were to reform the whole world, how Judaism was to cease, how the new polity of the Church was to go forth in splendor, how the sacrifice was to be offered everywhere. Then, making the discourse worthy of belief even for the cruder sort, he confirms what is future by those things which are already happening. What he says is of this kind: Do not wonder at such a future change, and that the rejected nations were to come to the greatest glory. Do you not see these things happening daily? The humble being lifted up, and sitting with princes? Do you not see nature, which was maimed and stunted, being corrected, barren women becoming mothers? Something of the sort also happens in the Church. It was barren, but it has become a mother of many children. Wherefore Isaiah says: "Rejoice, O barren one who does not bear; break forth and cry, you who do not travail: because many are the children of the desolate more than of her who has a husband" (Isai. 54:1), foretelling that this was to happen in the Church. Therefore he also closed the discourse here, rendering the prophecy worthy of belief from this point, from those things which have already been done, from His magnificence. For whatever things have seemed good to God are easy to be done. For He can change nature, and transfer lowliness into height, and correct characters. Since we know all these things, then, let us bring what is ours, and we shall enjoy all glory, and we shall ascend to the ineffable height, relying on the help of God: to whom be glory and power, to the Father and to the Son and to the Holy Spirit, now and always, and to the ages of ages. Amen.
ON PSALM CXII
"When Israel went out of Egypt, the house of Jacob from a barbarous people, 2. Judah became His sanctuary, Israel His dominion." ...custom. What is this? That when He first showed his power, then He demands that He be worshipped. For signifying this he was saying: "When Israel went out of Egypt, Judah became His sanctuary." For then He showed His power through the signs which were done in Egypt, and through those which were in the desert: then also He made the people familiar to Himself. This very same thing He also did in Adam. For since He had first made the world, and had showed the strength of His wisdom and power, so He fashioned man, and from him demanded worship. So also the only-begotten Son of God, when He had first provided many signs of every kind, then demanded faith. Wherefore to those who were approaching Him from the beginning, as they did not have tokens of Him, nor argument of His divinity, He did not say, "Do you believe that I can do this?" but He was only showing signs. But after He had established the monuments of His power everywhere through Palestine, bringing a remedy to maimed bodies, expelling vice, discoursing about the kingdom, sanctioning salutary laws, then He also demanded faith from those who were approaching. For men want first to obtain power, and then they attempt to do good: but God begins from benefits. And what do I say of other benefits, when He even endured the cross itself, and then...