from constant departure. *I shall be well-pleasing before the Lord in the land of the living.* Another, *Before the Lord.* Another, *I walked.* This, Paul also shows, saying: *And we shall be caught up in the clouds to meet the Lord in the air, and so we shall always be with the Lord* (1 Thess. 4:17). And he rightly said, *In the land of the living.* For that is the true life, free from death, which possesses pure and unmixed goods. For *when,* he says, *He shall have abolished all rule and all authority and power, the last enemy, death, shall be destroyed* (1 Cor. 15:24, 26). And when these have been destroyed, nothing sad or unpleasant will remain; there will be no care, no labor. Therefore all things will be joy, all things peace, all things charity, all things tranquility, all things delight, all things true and sincere, solid and stable. For there is no such falling there, no anger, no sorrow, no love of money, no desire for bodies, no poverty, no riches, no dishonor, nor anything else of that kind. Therefore, let us desire this life and direct all our actions toward it. For on account of this we are also commanded to say in prayer, *Thy kingdom come* (Matt. 6:10), so that we may always look to that day. For he who is held by that love, and is nourished by the hope of those goods, is overwhelmed by no present evils, is weighed down by no troubles of this world; but just as those who journey toward a royal city are not detained by anything that offers itself on the way—not by meadows, not by gardens, not by valleys, not by deserts—but, giving no thought to either, they look to one thing alone, the fatherland that is to receive them; so also he who portrays and describes that city to himself daily, and fosters and nourishes the longing for it, will consider none of the heavy things heavy, nor will he consider any of the pleasant and illustrious things pleasant and illustrious. But why do I say he will not consider them? Nay, he will not even see them, as one who has other eyes, and such as Paul commands when he says: *While we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal* (2 Cor. 4:18). Did you see how he pointed out the way by another expression? Therefore let us embrace those things, so that we may also attain them, and enjoy life free from all destruction; which may it be granted to us all to attain, by the grace and lovingkindness of our Lord Jesus Christ, to whom be glory and power, now and always, and unto the ages of ages. Amen.
ON PSALM CXV
*I believed, therefore have I spoken: I was greatly humbled.*
A 1. Having recalled this saying, the blessed Paul speaks in some such way: *Having also the same Spirit of faith, according as it is written: I believed, therefore have I spoken; we also believe, and therefore speak* (2 Cor. 4:13). It is necessary, therefore, to declare first how the Apostle used this, and concerning what the discourse had been set forth by him. For only in this way shall we know what the prophet means. The best method of teaching. B Otherwise, this is the best method of teaching: not to cut up the series of the discourse, nor to take a part and dwell upon it, but to derive the beginning of the narration from on high. Concerning what, then, is Paul speaking when he mentions this prophetic voice? Concerning the resurrection and the enjoyment of future goods, which surpass all reason, and mind, and thought. Since, therefore, these surpassed all discourse, and he could not explain them, but faith is needed to receive them—lest the Jew be disturbed and, inflated by vain hope, think he had been deceived—he corrects his imprudence with a prophetic saying, almost saying: "I do not seek anything new, faith, but an old good." And so indeed does Paul. But the prophet, since he himself was also about to predict certain goods that were to come to the Jews, which surpassed the human order of things, C so that no one could withhold faith from them, he began the Psalm, saying: *I believed, therefore have I spoken.* For because Jerusalem had perished, and the temple had been overturned and destroyed, and all had been led away captive and bound into a foreign land, and barbarians for their part were possessing their land and had been ordered to plant vineyards, build houses, and contract marriages; these things brought despair to the Jews, and subsequently they reflected among themselves: "If, when we had a city, weapons, towers, such great abundance of money, a temple, an altar, worship and ceremonies, and all other religious instruction, we were handed over and led away into slavery and captivity; now, when we dwell in a foreign land and are despoiled of all things, naked and slaves, how shall we be able to recover our fatherland?" Because, therefore, many of the weaker ones, reflecting on these things, were disturbed and did not heed the prophets who were predicting the return, D for this reason he said so, showing from this that faith is needed for those things which are spoken by God. But others are addressed by him in another way, just as Isaiah says: *Look unto the solid rock from which you were hewn, and to the pit of the lake from which you were dug out* (Isa. 51:1). And again: *Look unto Abraham your father, and unto Sarah who bore you: that he was one, and I called him, and sanctified him, and multiplied him* (Ibid. v. 2). That which he says is of this kind: "Was not Abraham a barbarian? Was he not without children, and had he not already advanced in age? Did he not have a wife who, both because of her age and because of her nature, was useless for procreating children? Were not his circumstances entirely desperate? What then? Did I not from one without children and of advanced age fill the whole earth? Why, then, are you disturbed? For if from one I was able to fill the whole earth, much more from you few shall I fill Jerusalem."
A And therefore he says: *Look to the solid rock, from which you were hewn*, addressing Abraham in this way: *and the pit of the cistern, from which you were dug*, naming Sarah in this way. Just as a pit has no water of its own, but receives it from heavenly rains, but even when it had it, was private of the power of generation, he received it from above; and just as the rock never bore fruit, and yet Abraham was not able to—but I hewed you from there, and from one I have filled so many regions. For this reason he also leads Ezekiel into the plain, and shows him a pile of bones, and prophesying, he raises them up, showing them the bones and saying: *If I can raise the dead, much more you the living, to bring you back* (Ezek. 37: 13). They indeed thus; but this prophet, how? *I believed, therefore I spoke.* That is to say: there is need of faith for the things promised; for even I, pondering these things and considering them, and bringing in faith, cast out all disturbance. B Therefore Paul says this, that even in our sensible and visible goods there is need of faith. And if in sensible things, much more in intellectual ones. For if, in order for them to accept that they would recover their own city, they needed faith, much more do we who await heaven. For when something is great, and surpasses the understanding and is above reasonings, it is necessary to take this up, and not to examine matters by human sequence. For the miracle of God is above all these things. So that for this reason also, it is necessary to muzzle the reasonings and flee to faith, and glorify God. For he who contends with reasonings to find His things does not glorify Him, he who wishes to subject His unspeakable economies to the humility of his own reasonings.
2. Therefore, discoursing about Abraham, since Paul did not do this, but correcting the reasonings, he looked to the power of Him who promised, and showing that this most of all glorified God, he says: *For in the promise of God he did not waver in unbelief, but was strengthened by faith, giving glory to God, and being fully persuaded that what He had promised, He is able also to perform* (Rom. 4: 20-21). What further is, *Having the same Spirit of faith according to what is written: I believed, therefore I spoke; and we believe, therefore we speak* (2 Cor. 4: 13)? He reveals a great mystery to us here. What is this, then? That the New and the Old are of the same Spirit, and the same Spirit that spoke in that one, also spoke here, and that faith is the teacher of all, and without this we are able to speak nothing. *And we also,* he says, *believe, therefore we speak.* For if you remove this, it is not even possible to open the mouth. And why did he not say, "Having the same faith," but, *Having the same Spirit of faith?* Declaring these things that have been said, and showing that there is need of the Spirit’s bestowal in order to ascend to the height of faith, and to dishonor the weakness of the reasonings. C Therefore also elsewhere the same one says: *But to each one is given the manifestation of the Spirit for the profit. For to one is given through the Spirit the word of wisdom, to another the word of knowledge, to another faith, to another gifts of healings.* But perhaps someone might say, which is also true, that he speaks of a different faith, through which miracles were done. I also know that that one is different, about which the apostles also said: *Increase our faith* (Luc. 17: 5); and this one is another, according to which we are all faithful, not doing signs, but having the knowledge of piety; but even here there is need of the Spirit’s help. For also regarding someone Luke writes, that *He opened her heart, to heed the things spoken by Paul* (Act. 16: 14). And Christ: *No one comes to me, unless the Father draws him* (Joan. 6: 44). If, therefore, this is of God, why do they sin who disbelieve, without the Spirit helping, or the Father drawing, or the Son guiding? For even concerning Himself He says: *I am the way* (Joan. 14: 6). This He says, showing that He is needed for being brought to the Father. If, therefore, the Father draws, the Son leads by the hand, the Spirit illuminates, why do they sin who have been neither drawn, nor led by the hand, nor illuminated? Because they do not make themselves worthy to receive this illumination. See, then, this happening in the case of Cornelius: for he did not find this of himself, but God called him, because having anticipated, he prepared himself to be worthy (Act. 10). For this reason also Paul, discoursing about faith, used to say: *And this is *not of yourselves, it is the gift of God* (Ephes. 2: 8). Yet He does not leave you destitute of accomplishments. For if it is His to draw and to bring, yet He still seeks a submissive soul, and then He introduces the alliance from Himself. Therefore Paul also says elsewhere: *To those who are called according to purpose* (Rom. 8: 28). For indeed, the matters of our virtue and of our salvation were not forced. D But even if the greater part is His, and almost the whole, yet He left something small even to us, so that the occasion for the crowns might also be decent. For this reason Paul, having said: *Having the same Spirit of faith*, that is, the one which spoke also in the Old, he added: *And we believe, therefore we speak.* For there was much more need of faith here, than there—both because of the nature of the promises being invisible and intellectual, and because of the order of the times. For it was not in the present life, but in the future that the prizes stood. Nay, rather, there was even more need of faith concerning the present things; for the very things being given needed faith even in the giving, both the communion of the mysteries, and the gift of baptism. Thus the power of the goods surpassed every word. If therefore there was need of faith in those most dense and sensible things, much more here. But the apostolic word has received the fitting interpretation; it is time, then, to come again to the prophetic one, and to say what the blessed one says.
A What, then, does he say? "I believed, therefore I have spoken." And yet he had not spoken anything as yet, but he is speaking of that which had already been spoken by him in his mind. And what is that which had already been spoken? When, he says, I had pondered that calamity and that Jewish tragedy, and that destruction and end-time desolation, I did not despair of a turn for the better; nay, I even hoped, and I announced it, and I spoke. For in the preceding Psalms, too, I discoursed much concerning these things; I spoke, however, and announced, instructed by faith.
3. But another, who is not very well instructed in this, see how he limps and is troubled. For although David says that Psalm, he does not say it from his own person, but recounting the perturbations of mind of those who limp, he said thus: "How good is God to Israel, to those who are upright in heart! But my feet had almost stumbled, my steps had well-nigh slipped" (Ps. LXXII, 1)—not speaking of feet and steps, but of limping reasonings. And he subjoined the cause, saying: "For I envied the wicked" (Ibid. 3), that is, seeing the barbarians flourishing, but the Jewish people humbled and broken. And what kind of limping does he mean? "And I said, Vainly have I justified my heart, and washed my hands among the innocent" (Ibid. 13). And what was it that compelled him to say these things, he says: "For behold, these sinners and flourishing ones have obtained riches for the age" (Ibid. 12). Then see how he B recovers himself again. If I were to say, I shall narrate thus: "This is a labor before me, until I enter into the sanctuary of God, and understand their end" (Ibid. 16-17). What he says is of this kind: I was vexed, I was afflicted in my reasonings. For such a thing is reasoning. Then I thought to myself to undertake a laborious task. For inquiring concerning these things, I shall be able to know nothing certain until I have departed to my homeland.
Matters of faith are not to be committed to human reasonings. Faith is a sacred anchor.
You see how great a danger it is to permit matters of faith to human reasonings, and not to faith? For if that man had been firm and constant in faith, he would not have spoken these things, would not have been perturbed; his feet would not have been moved, his steps would not have well-nigh slipped. But this prophet is not so, but standing upon the rock he was not troubled; rather, seeing the affairs of the Jews to be so affected, but the affairs of the barbarians otherwise, he was frequently proclaiming in many Psalms concerning the return with a clear voice and a constant and certain mind. And he strongly confided, attending neither to the strength of the barbarians nor to the vileness of the Jews, but to the power of God, who had promised these things. And therefore he says, "I believed, therefore I have spoken; but I was humbled exceedingly." Another says: "I was indeed afflicted C exceedingly." 2. "But I said in my ecstasy, Every man is a liar." Another: "And I said, anxious in spirit, every man lies." Here the splendor of faith is displayed again, in that not even the magnitude of the calamity cast him headlong into desperation. For faith is a thing of this kind: it is a certain sacred anchor, which sustains on all sides the mind that clings to it; and then it is most especially displayed when, in the greatest difficulty of affairs, it persuades him who is endowed with it to have good hope, having expelled the crowd of reasonings. Which he himself also signifying, says: "But I was afflicted too much": that is, I was indeed greatly afflicted, but I did not despair, nor did I cast away my soul. Then, showing that he had not been only afflicted, but most grievously afflicted, he subjoined, saying: "But I said in my ecstasy: Every man is a liar."What is ecstasy. Why man is called a liar.
What is, "In my ecstasy"? In the extreme, he says, of calamity, and the vast magnitude of evils. For so great, he says, was the temptation that came upon me that it threw me into an ecstasy and a heavy stupor. For he calls here by "ecstasy" an alienation from sense, which arises from evils. For when it is said that God sent upon Adam an ecstasy (Gen. II, 21), it hints at a certain alienation from sense. For ecstasy, D or being in an excess, is called "to be positioned outside oneself." Now an ecstasy was sent upon him then, so that he might not feel when his rib was being removed, nor take pain from that event; thus God, stealing away the sense of molestation so that he might not, by receiving pain, resent what was done, sent an ecstasy upon him. And again in another place: "There fell upon them an ecstasy," he says (Acts X, 10). He signifies there a heavy stupor and a removal from sense. Ecstasy henceforth signifies this everywhere. It happens either by God doing it, or by the magnitude of evils bringing on a heavy stupor and numbness. For calamity is wont to be the cause of ecstasy and stupor. Here therefore he calls "ecstasy" the magnitude of the evils that occupied him. What is it, however, which he says, "Every man is a liar"? Is no one truthful? How then is Job described: "A truthful man, just, religious" (Job I, 1)? What indeed are we to say of the prophets? For if they are liars, and in the things they said they were false, everything perishes. What indeed of Abraham? What of all the just? You see how great a crime it is if the diction only is accepted, and the meaning is not considered. What is it, therefore, that he said, "Every man is a liar"? That which he says himself elsewhere: "Man has been made like to vanity" (Ps. CXLIII, 4). Which also another prophet said: "All flesh is grass, and all the glory of man as the flower of grass" (Is. XL, 6): that is, a thing most vile, flowing past, like to a shadow, a dream, and some image.4. And that you may know that I was not led to say these things by a light conjecture, another interpreter said, "False" (a). Another, however, "Lies"; another, "Is deceived"; another, "Fails." But this differs much from that. For to lie is a characteristic of vice, which is situated in the soul: but to fail, and to flow past, and to be a dream, a shadow, and a flower, signifies the vileness of nature. For the same is that which another said: "I am earth and ashes" (Gen. XVIII, 27); and another: "Why is earth and ashes proud?" (Eccli. X, 9); and again as when this prophet says: "What is man, that Thou art mindful of him?" (Ps. VIII, 5). Everywhere he signifies the vileness of nature, and that it is nothing. For it is said regarding the harvest...
A "They have brought nothing worthy of their hope," and, "The year has played false," signifying the same thing again. Since, then, man is a thing of no account and vile, and we are accustomed to philosophize on such things especially in times of calamity, and to consider the weakness of nature; for this reason, he too, being in despondency and seeing nature being refuted, and its vileness and nothingness being demonstrated from every side, says: "Every man is a liar," that is to say: Man is nothing. Therefore he also said elsewhere: "Nevertheless, man walks in an image" (Ps. XXXVIII, 7).
"What shall I render to the Lord for all that He has rendered unto me?" See how he shows the benefit to be great, not from the things that have happened, but also from the fact that it happened to one such as he, explaining in other words, but with the same thoughts, what is in the Psalm. For just as he said there: "What is man, that Thou art mindful of him? or the son of man, that Thou visitest him?" (Ps. VIII, 5), so it is here.
Benefits are shown to be double when they are great by nature, and when they are bestowed upon someone who is of no account; this is an intensification of benefit and grace. Wishing to set forth this very thing, he says: "What shall I render to the Lord?" signifying that God deemed one such as man, who is a falsehood, one of no account, and vile, worthy of such a gift. "For all that He has rendered unto me." This is of a grateful mind, to go about and seek to render something to the Benefactor in return for what he has received, and, after offering everything, to think he is giving nothing worthy. This, having hinted at from the beginning of the return, he promises further on that he will lay it down. For he shows a double thanksgiving: both in giving what he was able, and in thinking that, by giving these things, he was giving nothing worthy.
What then is it that he is about to give? Hear him saying, for he adds: "I will take the cup of salvation, and I will call upon the name of the Lord" (Ps. CXV, 13). They, then, who take what is said according to the anagogical sense, say it is the communion of the mysteries. But we, holding for the time being to the history, say he calls them libations, and sacrifices, and hymns of thanksgiving. For there were various sacrifices in ancient times: for there was a sacrifice of praise, for sins, and burnt offerings, for salvation, and peace offerings, and many others. What he is saying, therefore, is this: I do not have anything worthy to lay down, but what I have, I lay down. For I will bring a thanksgiving sacrifice to God, and I will remind Him of my salvation. "I will pay my vows to the Lord in the presence of all His people" (Ps. CXV, 14). Here he calls promises 'vows'. For in these dire straits he was fleeing to God, and he was making himself a debtor, promising that if he should escape the dire straits, he would pay these—that is, the sacrifices. Since, then, he says, the calamity has been resolved, "I will pay my vows to the Lord in the presence of all His people." B "Precious in the sight of the Lord is the death of His saints" (Ps. CXV, 15). Another, "Honorable."
And what is this sequence? And what does it have in agreement with what went before? If one examines it with accuracy, he will find it to be much. For since he said: "What shall I render to the Lord for all that He has rendered unto me?" showing His benefits, he says that not only life, but even the death of the saints is something much sought after by God, not merely occurring by the law of nature, C but occurring in many places also according to His will. D Or do you not hear Paul saying: "But to remain in the flesh is more necessary for you, and being confident of this, I know that I shall remain and continue with you all" (Phil. I, 24, 25)? And why do you marvel, if even death is such, when not even the birth of some occurs by the law of nature, as that of Isaac and that of Samuel (Gen. XXVII; I Reg. I)? Wherefore he does not call them children of the flesh, but children of promise (Rom. IX, 8). Thus also Moses did not simply die, but by God commanding it; nor John, but by His permission. And yet he became the price of a harlot; but even so he became precious. For this is the wondrous thing, A that even when having died in such a way, he was honorable; for he finished his life for the sake of truth, and he was so honorable that even he who had killed him was afraid of him. And that he was afraid of him, hear what the evangelist says regarding Herod: "He was saying, that he himself has risen from the dead, and because of this, powers are working in him" (Mark VI, 14). See how even in the case of Abel death was precious. "Where is Abel thy brother? The voice of thy brother's blood crieth unto me" (Gen. IV, 9, 10).
"Consider also in the case of Lazarus, how after his departure angels were leading him (Luke XVI, 22). Consider also the cities flocking to the tombs of the martyrs, and the multitudes inflamed with longing. This, then, is what he is saying: that there is much concern and much interest on the part of God even at the departure of the saints. For they do not die simply, or as it happens, but when He Himself permits it according to His dispensation. For this reason he said, "In the sight of the Lord," wishing to signify this. O Lord, I am Thy servant, I am Thy servant, and the son of Thy handmaid (Ps. CXV, 16). He does not speak of common servitude, but that which arises from great disposition and affection, being inflamed with longing, which is the greatest crown, and more brilliant than any diadem. Therefore God B also sets it in place of the greatest praise, saying: "Moses My servant is dead" (Josue I, 2). And "the son of Thy handmaid." That is, from above and from ancestors we are devoted to Thy servitude. This very thing Paul also set as the greatest ornament concerning Timothy, saying: "Having a remembrance of the unfeigned faith that is in thee, which dwelt first in thy grandmother Lois, and thy mother Eunice. I am persuaded, however, that it is also in thee, and that from infancy thou hast known the sacred writings" (II Tim. I, 5; III, 15). And again regarding himself: "A Hebrew of Hebrews" (Phil. III, 5). And again: "Are they Hebrews? So am I. Are they Israelites? So am I" (II Cor. XI, 22). For they who were this from ancestors and from above had something more than proselytes. For this reason he also says: "And the son of Thy handmaid."
"Thou hast broken my bonds" (Ps. CXV, 16). He did not say, "Thou hast shaken," but, "Thou hast broken," signifying that [the bonds are] so [broken] as to have become useless. Here he calls afflictions, temptations, and dangers "bonds." For there is also a good bond, by which it is better to be bound, as when C one is bound to Christ.