desired to be tightly bound, just as when it is said, "In the bond of love" (Eph. 4:3), and, "Which is the bond of perfection" (Col. 3:14). There is also a bond contrary to this, just as when it is said, "Each one is bound by the chains of his own sins" (Prov. 5:22). Christ also, hinting at this, was saying, "Ought not this daughter of Abraham, whom Satan has bound, be loosed?" (Luke 13:16); and Isaiah concerning Christ, "I have given you for a covenant of the nations," saying to those who are in bonds, "Go forth" (Is. 49:8-9). Therefore He broke these bonds, He did not [merely] loose them: for this is something more than that. But if anyone also wishes to take these in an anagogical sense, calling these the bonds of sins, and the whole old man, he will not err in the least. There is also another bond, a most beautiful one, which Paul always carrying about said: "Paul, a prisoner of Jesus Christ" (Eph. 3:1, 6:20). And again, "For which cause I am also bound in a chain" (Acts 28:20). B 8. "I will sacrifice to You the sacrifice of praise." See how above, and below, and everywhere, he renders the same retribution to God; saying above, "I will take the cup of salvation, and I will call upon the name of the Lord"; here, "I will sacrifice to You the sacrifice of praise," that is, I will give thanks, I will praise. "And I will call upon the name of the Lord." Do you see how it is a sacrifice of praise? 9. "I will pay my vows to the Lord in the presence of all His people, 10. in the courts of the Lord's house, in the midst of you, Jerusalem." He was doing this, however, not to show himself off, nor to catch glory, but inviting all to his own imitation, and wishing to have them as associates in thanksgiving. This, indeed, all the saints do, not men only, but also all creation, when they have received some benefit, calling them to the communion of praise. For there is nothing that God embraces with greater zeal than to be grateful, not only in favorable circumstances, C but also in adversities. This is especially a sacrifice, this is the greatest offering. Thus Job was proclaimed, thus Paul, thus Jacob: thus each of the just, showing his pious and grateful spirit toward God most especially in times of difficulty. Let us also do the same, and persevere in giving thanks perpetually, so that we may attain also to eternal goods: which may it be granted to us all to attain, by the grace and kindness of our Lord Jesus Christ, to whom be glory and power, now and always, and for ever and ever. Amen.
ON PSALM CXVI
"Praise the Lord, all you nations. 2. For His mercy is confirmed upon us, and the truth of the Lord remains for ever." It is clear to everyone that these things which have been said are a prophecy of the Church of the believers, and a prediction of the preaching that occupied the whole world. For the Psalm does not call upon one, two, or three nations only, but the earth and the entire sea. Which even happened when the advent of Christ shone forth. Then he states also the cause of salvation, namely that they were saved not because of their own deeds, nor because of [their] life, nor because of confidence, but because of the sole kindness of God. "For it is confirmed," he says, "upon us His mercy": that is, it was brought together and coalesced, D and became firm and solid, and more stable than a rock. For it receives increment daily. "And His truth remains for ever." For then the truth shone forth most especially. And for this reason he said this, because those old things were a type and figure. The evangelist also signifying this very thing, said: "The law was given through Moses, grace and truth came through Jesus Christ" (John 1:17).
ON PSALM CXVII
"Confess to the Lord, for He is good, for His mercy is for ever." Regarding the melody (a), that is: "This is the day which the Lord has made, let us exult and be glad in it": which both excites many, and the people are accustomed to sing this especially in that spiritual and heavenly festival. We, however, if you wish, let us pursue the whole Psalm from the head and from the beginning, not beginning the exposition from the verse that is sung, but from the very prologue. For our Fathers decreed that the people should sing the verse, as one that was sonorous and contained some sublime dogma, since they were ignorant of the whole Psalm, so that they might receive perfect instruction even from this. To us, however, it is necessary to go through it all, even if those things which are in its midst have a very great prophecy. For here it was said: "The stone which the builders rejected, the same is become the head of the corner" (v. 22). Which indeed Christ also said to the Jews (Matt. 21:42), a bit more obscurely (for they were still burning with anger, and He did not wish to kindle it: "For He will not break a bruised reed, and He will not extinguish smoking flax" [Is. 42:3]), yet He said it. Let us set upon the Psalm, therefore, from the prologue itself, as we have already said. What then is the prologue? "Confess to the Lord, for He is good, for His mercy is for ever." For when the prophet had pondered in his mind the benefit of the whole world, and the perennial kindness and clemency which the Lord showed in all things, he calls all at once to give thanks, with the greatest head of His goods placed in the middle. 2. "Let the house of Israel say now, for He is good, for His mercy is for ever." What are you saying? The house of Israel, which has suffered innumerable captivities, which served in Egypt, which was led away to the ends of the earth, which endured a thousand afflictions in Palestine? Certainly, he says. For they are the best witnesses of His goods, and they received greater and ampler [gifts] than others. Nay, this very thing which they suffered is an argument of a great benefit. But if one were to examine carefully, it is also consistent that they should give the greatest thanks for the coming of Christ. For although they suffered adverse things, that nevertheless did not proceed from Him who came, but from their own wickedness. For He Himself used to come to them, and frequently said: "I am not sent but to the lost sheep of the house of Israel" (Matt. 15:24); and to the disciples: "Into the way of the nations go not..."
For He was doing everything and arranging everything for their salvation. If they appeared unworthy of the benefit, let them blame their own transgressions and the excess of their ingratitude.
B The house of Aaron should say that He is good, that His mercy is forever. Here He calls the priests separately to the hymnody, showing how great and preeminent the priesthood is. For by as much as these were greater than the others, by that much more did they enjoy honor from God, not only according to the reasoning of the priesthood, but also in all other things. For when fire was brought down, it was brought down because of them; and the earth was opened, and the rod blossomed, and countless other wonders happened because of them—or rather, for their sake.
Let all who fear the Lord say that He is good, that His mercy is forever. For these are especially the ones who are able to see His philanthropy and to learn of His goodness through all things. What does it mean, "That His mercy is forever"? It is continuous, He says, not interrupted, but shining and manifesting itself through all things. If many do not see it, they do not see it because of the weakness of their own reasoning. For just as those who suffer in their eyes do not see the sun for this very reason—just as even those who are healthy cannot always gaze at it because of the excess of its brilliance—so it is not possible to learn of the providence of God in all things with precision, because the magnitude of His understanding and wisdom greatly surpasses human thoughts.
C There are also many passions that darken the foolish, leading them to not see it at all. First is the love of pleasure; on account of which they pass by even things clear to all. Along with these, second is ignorance and the perversion of the mind. For how is it not absurd that one sees a father beating a child and approves and praises, and by this considers him a father most of all, yet towards God, if He should wish to exact justice for deeds done, one is displeased and troubled? And what could be worse than this perversion, [seeing that] they are also displeased at the opposites—now troubled because He does not exact justice, now because He does? For when they see those who are rapacious and greedy, they want them to account for their deeds; but when they are the ones sinning, they do not [complain] at all—which is [a sign] of a corrupted mind. Third, in addition to these, is that they do not even know what is good and what is evil, but are mistaken about the judgment of things because of a nature fond of wickedness and inclined toward vice. Fourth, that they do not even reason about their own sins. Fifth, that the distance between God and men is unspeakable and great. Sixth, that they do not wish for God to show Himself in all things everywhere, as things happening in part are sufficient. 519
D 2. One must, therefore, learn not to contend against the administration of God in all things (for we contend against impossible matters, and those that greatly transcend all created nature). But those who are about to know it in part must be delivered from the aforementioned passions, and they will see it brighter than the sun, even if not entirely; and having learned from the part, they will give thanks for the whole. From distress I called upon the Lord, and He heard me for enlargement. Did you see goodness and philanthropy? He did not say, "Because I was worthy"; He did not say, "Because I showed righteous deeds," but, "Because I called," was enough for the prayer to undo the calamity, which is also what He says in the case of the Egyptians: "Seeing, I saw the affliction of my people, and I came down to deliver them" (Exod. 3:7). He did not say, "I saw the virtue of my people," nor their turning for the better, but, "The affliction, and I heard their cry." Do you see a compassionate Father helping solely because of the calamities? And yet, not everyone in distress is worthy to be saved, not even among men. At any rate, we see many of our servants being whipped and in pain, and we do not let them go, considering the magnitude of their sins; but God released them from the distress alone—and He did not only release them from the distress, but also granted them much security. For, "He heard me for enlargement," he says. And the distress itself was permitted for this reason—so as to make those in distress more accurate and wiser. The Lord is my helper, and I will not fear what man will do to me (Ps. 117:6). Did you see the loftiness of mind? Did you see a disposition so ascending above human weakness, so as to disregard the whole of nature? Let us not only whisper these things, but also demonstrate them through our deeds. He did not say, "I will suffer nothing," but, "I will not fear what man will do to me." That is to say, even if I suffer, I am not afraid—which is what Paul also says: "If God is for us, who is against us?" (Rom. 8:31). And yet countless were those against them, but nothing harmed them. For how would it not be of extreme pettiness to fear the fellow servants when one has the Master as favorable? But this man was not such; rather, he was superior and higher in every way than such fears. Let us do this also, and let us not deprive ourselves of the Master’s alliance by fearing human things. For this is to insult the help of God. Therefore it is said that Hezekiah [suffered] what he suffered, since when the sun retreated, and ascended again the steps it had descended, and a sufficient sign had occurred to amaze everyone 520 coming to learn of these things, not from...
the things that had happened by divine power, but from human affairs, he wished to terrify and bring them to wonder, fearing lest he be invaded by them A; and therefore he showed them the treasures, placing his hope in those treasures. Wherefore God, being provoked, said, "They shall be taken," and all these things; that is, the things in which you place your hope, in which you confide. Israel, too, is accused of relying upon money and horses. Wherefore the prophet admonishes them to propitiate God through those things which are the opposite, and to say: "We will not ascend upon horses." [alt-version omitted] God honors you, promising you His own aid; and do you flee to human hopes, and commit the hope of your salvation to inanimate matter, namely, money? For He does not seek only to save, but to do so in an honorable way. He loves you greatly, and for this reason, drawing you away from all else, He joins you to Himself; and stripping away all things, He leads you to Himself, saying, as it were, through the things He does: "Have your hope in Me, and pay heed to Me perpetually."
B 7. *The Lord is my helper, and I will despise my enemies.* You see him not taking revenge, nor exacting punishments, but leaving the vindication for his enemies to God. Hope in God is a good thing; hope in man is dangerous; it is better to hope in the Lord than to trust in man. 9. *It is better to hope in the Lord, than to hope in princes.* He does not say this by way of comparison, but Scripture is accustomed to use this figure even in matters that do not admit of comparison, because of the weakness of those who hear at that time. He is not saying this by way of comparison, therefore, but lowering Himself to their grasp. And for this reason another prophet also said: "Cursed is every one who hopes in man" (Jer. 17:5); for there is nothing weaker than that hope—it is indeed weaker than a spider's web; nay, rather it is not only weak, but also dangerous. Moreover, those who have often trusted in men know well with whom they were together brought low. But hope in God is not only valid, but also secure, as one that has no mutation. And therefore Paul also said: "But hope does not disappoint" (Rom. 5:5). C Another wise man says: "Look at the ancient generations, and see who has hoped in the Lord and been put to shame" (Eccli. 2:10). "But I," one says, "have hoped, and I have been put to shame." Use fair words, O man, and do not contradict divine Scripture. Even if you have been put to shame, that has happened because you did not hope as you ought, because you yielded, because you did not await the end, because you were faint-hearted. But do not act so; rather, when you see that evils and difficulties are looming, do not lose heart. For this is most especially what it means to hope: when you have been cast into the midst of evils and grave dangers, then to be raised up. D For even when they were already caught in the snare itself, and were expecting the city to fall, not even then did they despair, but they showed the utmost repentance, and caused God to revoke His sentence once again. Have you seen what great power hope has?
But what of the prophet himself? When he was in the belly of the whale (Jon. 2:5), did he not remember the temple and his return to Jerusalem? And do you, therefore, even if you have arrived at death itself, and the greatest dangers are looming on every side, do not despair. For God is able to find an exit in even the most difficult circumstances; and therefore a certain wise man says: "From morning until evening there are many changes, and in His sight all things are easy" (Eccli. 18:26). Have you not seen the royal officer in the midst of the greatest abundance starving (4 Reg. 7)? Have you not seen the widow in the midst of famine abounding (3 Reg. 17)? When circumstances have fallen into the greatest destitution, then you should hope the most. For then God most shows His power, not from the beginning, but when matters have been plainly despaired of by men. For this is the time of divine aid. And therefore He did not rescue the children from the beginning, but after they had been cast into the furnace (Dan. 3:93); nor Daniel, before he had been cast in, but seven days afterwards (Dan. 14:39). And do not attend to the nature of things, which drives one into despair, but to the power of God, which brings those things which are despaired of into good hope. Showing this as well, and wishing to demonstrate how great is the facility of God's power—specifically, that He can lead out even those who have fallen into grave evils, and have been prostrate and trampled, and not only from the beginning—hear what he adds: 10. *All nations surrounded me.* Have you seen the inevitable danger? For there was no fighting in battle, nor were the enemies standing opposite, but he was intercepted, and hemmed in as by some drag-net, and comprehended as if by certain nets, by not one, two, or three, but by all nations; yet all these bonds were broken by hope in God. *And in the name of the Lord I have been avenged upon them. 11. Surrounding they surrounded me, and in the name of the Lord I have been avenged upon them. 12. They surrounded me like bees a honeycomb, and they were enkindled like fire among thorns, and in the name of the Lord I have been avenged upon them.* Do you see how he describes the magnitude of the troubles? For he did not say merely, "They surrounded," but, "Like bees, and like fire among thorns": signifying by the bees the great alacrity of their spirit, but by the thorns, their intolerable wrath, and the heat of bile which could not be extinguished. For who could restrain a fire that has fallen into thorns? Yet them, he says, so vehemently and so quickly enkindled, when they had intercepted me in the middle, I not only escaped, but I even took vengeance. See this very thing happening even in matter. For the fire was burning the bush, and neither was the bush consumed, nor was the fire extinguished, but both remained together conversing, and not consuming one another. And yet, what is more flaccid and weak than a bush? And what is more ardent than fire? Yet the power of God is admirable, which makes things
A both remain. A similar miracle was happening also in that case. For they attacked like fire, they set upon [me] with eagerness like bees; they had [me] enclosed within, and were unable to effect anything. For the invincible weapon, the unassailable alliance, the name of God, drove them all away. B *Being shoved, I was overturned to fall, and the Lord supported me.* He stated the magnitude of the dangers, from the multitude, from the appearance, from the eagerness, from the wrath of those coming upon [him]; he also speaks of what he himself suffered. Thus, he says, the dangers prevailed over me, such that I was near even to falling and being cast down. For I was so overturned being shoved, that I was about to fall; but when at last I was on the point of being brought to my knees and prostrated, and all human hope was despaired of, then he displayed his own alliance. God does this, so that no one may misappropriate the glory for himself. He did this also in the history of the Judges in the case of Gideon. For this reason also, in the case of Hezekiah, it being night, he set up the trophy. For if he, C having contributed nothing to the victory and the war, was nonetheless delivered to despair; if he had only stood by the array, if he had seen those being destroyed falling, would he not have suffered this even more greatly? Whenever, therefore, things are despaired of according to human hope, then he brings in the alliance from himself. He did this also in the case of Goliath; this also in the case of the apostles. Wherefore also Paul said: *But we ourselves had the sentence of death within ourselves, that we should not be trusting in ourselves, but in God who raises the dead. The Lord is my strength and my song, and he became my salvation.* As if to say: He himself became my strength and help. And what is this which he says, *My song*? My glory, my praise, my ornament, my renown. For he does not merely deliver from dangers, but also makes [one] brilliant and renowned; and everywhere it is possible to see this, salvation being given with glory. And he hints at something else through this. What is this? That this, he says, is for me a perpetual song, this is for me a perpetual voice, the hymn to him, this is for me the work, continuously to hymn him.
D 4. Let them hear, those who are corrupted by satanic odes, when they endure harm, what kind of forgiveness might they obtain, while this one continuously hymns the savior, [and] they are continuously wallowing in the odes of the demons. *Voice of exultation and salvation in the tents of the righteous.* For when God achieves all things, those enjoying the victory rejoice, they leap, being glad with a double joy, both by being saved, and by being saved through God. This creates joy, he who has set up the trophy. Then, showing also the occasion of such an alliance, he added: *In the tents of the righteous.* He did not say, In houses, but, In tents, wishing to present the temporary nature of their dwelling. Such was the tent of Abraham, when he returned, having overcome the barbarians, having become brilliant from the achievements. Such was the tent of Paul, when he returned from overcoming the demons, and quashing the wandering, and recounting the achievements. *The right hand of the Lord has performed power; the right hand of the Lord has exalted me.*
A Mortification did not possess me, so that He might demonstrate that all things lie within His authority. Therefore, he gained a twofold salvation: namely, liberation from evils, and liberation from vice. Wherefore Paul said, writing to the Hebrews: *If you are without discipline, then you are bastards, and not sons* (Heb. 12:8).
*Open to me the gates of justice; I will enter into them and confess to the Lord.* To those who are disciplined, the gates are opened; to those who put away sins. B One can say with boldness: *Open to me the gates of justice.* For this saying must be taken anagogically, and the gates of heaven must be understood, which are closed to the wicked, and which must be knocked upon through virtue, through almsgiving, through justice.
*This is the gate of the Lord; the just shall enter into it.* There are gates of death, there are gates of destruction, there are gates of life, there are gates that are narrow and straitened. Because, therefore, they are many, he states the sign of the city of the Lord, adding: *This is the gate of the Lord.* For those others are not the Lord's. And what is its sign? That those who are disciplined, those who are afflicted, enter through it. For it is narrow and straitened; but if it is straitened, those who are crushed and distressed will enter through it, just as the one that leads to destruction is broad and spacious.
Grateful thanksgiving is the greatest sacrifice; why prophecies are for the most part obscure; Christ the cornerstone.
*I will confess to Thee, because Thou hast heard me, and hast become my salvation.* He does not say merely, "You have heard," but only after He has disciplined and made him better. And therefore he gives thanks, not only because he was heard, but also because he was disciplined. For he was heard for this very reason: and everywhere this kind of thanksgiving is a great thing in His sight. For, as I have said, and will not cease to say, this is the greatest sacrifice and oblation.
*The stone which the builders rejected, the same is become the head of the corner.* That this is said of Christ is manifest to everyone. For He Himself brings forward this prophecy in the Gospels, saying: *Have you never read, The stone which the builders rejected, the same is become the head of the corner?* (Matt. 21:42; Luc. 20:17). Now, if what is said does not seem to hang from the history, but the prophecy has entered in with the middle series of events interrupted, it is neither strange nor new; since most of the prophecies in the Old Testament were so stated that it behooved them at that time to be covered in such a way that the books themselves would not be abolished. For the prophecy regarding His birth indeed seems to hang from history, yet it has nothing in common with it, like that which says: *Behold, a virgin shall conceive in the womb, and shall bear a son, and shall call his name Emmanuel* (Isai. 7:14), which is interpreted, *God with us.*
*The stone which the builders rejected* (Matt. 1:23). By "the builders," he here refers to the Jews, the doctors of the Law, the scribes, the Pharisees, inasmuch as they rejected Him, saying: *You are a Samaritan, and have a devil* (John 8:48), and again: *This man is not from God, but deceives the multitude* (John 7:12). Yet this rejected man appeared to be so upright that He became the head of the corner. For not every stone is suited for a corner, but that which is most approved can bind and tie together walls from both sides. What, therefore, the Prophet says is this: He who was rejected by the Jews, and held as nothing, appeared so marvelous that He not only covered but also joined and bound together two walls. Which walls, finally? The Jews, namely, and those who believed from the Gentiles, just as Paul also says: *For He is our peace, who has made both one, and has broken down the middle wall of partition, the enmities in His flesh, abolishing the law of commandments, which is in decrees; that He might build the two into one new man* (Ephes. 2:14, 15). And again: *Built upon the foundation of the apostles and prophets, Christ Jesus Himself being the cornerstone* (Ephes. 2:20). C The Jews are accused because, when they were building, they did not judge the suitable stone, but rejected Him even as a reprobate, who was able to contain such a building. If you want to know who those two walls are, hear Christ Himself also saying: *I have other sheep also, which are not of this fold; and them also I must bring, and there shall be one fold, and one shepherd* (John 10:16). This was also done as in a figure many ages ago. For Abraham was the patriarch of both, both of those who were in uncircumcision, and of those who were in circumcision; but that was as in a figure, whereas this is in truth. *The same is become the head of the corner*: that is, He joined both nations.
*This has been done by the Lord.* What is, *This has been done by the Lord?* It was not, he says, a human thing that was done; it was not the work of one among many; it was not of angels; it was not of archangels to compose such a corner. Therefore, no one could do this—not a righteous man, not a prophet, not an angel, not an archangel—but it was the excellent achievement of God alone; for it is His own. Another interpreter says, *This was done by the Lord*; that is, this work is admirable, and surpasses all opinion, namely, this work of the corner. *And it is wonderful in our eyes.* Who is wonderful? The corner, namely, the coming together of two peoples unto piety. For many myriads from among the Jews believed, and indeed the apostles themselves were from the Jews. Rightly, therefore, he said, *In our eyes*: for this miracle is not manifest to all. For who would not be struck with awe, who would not marvel that where Christ was crucified, there Christ is worshipped, and those who crucified Him are affected with ignominy, while those who worship Him are affected with glory? For the Word has pervaded the entire world, joining all to the truth. D It is, therefore, wonderful, even to those who consider it in any way whatsoever, but much more and far more evidently to those who believe. And therefore he said, *In our eyes.*
*This is the day which the Lord has made; let us exult and rejoice in it.* He calls the "day" not the course of the sun, but the splendid achievements that were wrought in it. For just as when one says an "evil day," he refers not to the course of the sun, but to the evils that are in it, so also he calls the "good day" the splendid deeds that were in it. But what he says is of this sort: God performed the splendid things that were done in it; for it was the hand of Him alone to effect what was done.
reconciled to men, and a long war was abolished, and the earth was shown to be heaven, and wretched men of earth appeared worthy of the kingdom, and the first-fruits of our nature were carried up above the heavens, and paradise was opened, and we recovered our ancient fatherland, and the curse was obliterated, and sin was dissolved, and those who had been punished through the law attained to salvation without the law, and all the earth and sea acknowledged its own Master, and ten thousand other things happened, which it is not possible to go through now in speech? Wherefore the Prophet, having considered all these things, attributes the whole to God, declaring B that the things which have come to pass are the works of God. *Let us rejoice and be glad in it.* He speaks here of spiritual, intellectual, mental gladness. *Let us rejoice and be glad in it*, because we have attained to such great goods. For this is no small achievement, to rejoice in good things, to exult, to be glad, to receive the benefits of God with pleasure. *O Lord, save now; O Lord, send prosperity now.* Since he saw the prosperity of the world, and the transformation of affairs, and the change for the better, C rejoicing with those who partake, he said: *O Lord, save now; O Lord, send prosperity now*. That is, save, I pray, those who partake, so that they may also be filled, and show forth fruits worthy of the grace; make the way easy for them, so that having attained it, they may not fall away from such good things. *Blessed is he who comes in the name of the Lord.* For our [blessings] do not stop at things already accomplished, but proceed to other greater things—the resurrection, the kingdom, the lot with Christ—all of which, wishing to present, he added: *Blessed is he who comes in the name of the Lord.* This also Christ was saying to the Jews: *Amen, amen I say to you, you shall not see me until you say, Blessed is he who comes in the name of the Lord* (Matt. 23.38). For since he was constantly throwing this out, that he is not from God, that he is an adversary of God, he says to them: You shall bear witness to me, that I am not an adversary of God, when you see me coming on the clouds, and you utter this voice saying, *Blessed is he who comes in the name of the Lord*, by words of praise casting yourselves out from [the need of] defense. For the manifestation of the things coming to pass at that time will cause them to utter this voice, at once praising, and at the same time making the accusation against themselves more bitter. *We have blessed you from the house of the Lord; God is the Lord, and he has appeared to us.* He speaks of the whole faithful people, who partake of the blessing in the house of God. For everywhere the prophets appear blessing those who are about to believe. For what reason did you bless, and whence the beatitude? Because *God has appeared to us*. For *the grace of God has appeared*, he says, *bringing salvation to all men, instructing us, that denying ungodliness and worldly desires, we should live soberly, and justly, and godly in this present world, looking for the blessed hope and manifestation of the glory of the great God and our Saviour Jesus Christ* (Tit. 2.11-13). Here, therefore, the Prophet marvels at the incarnation, that being God, and Lord, and of that essence, he deigned to appear. And he called the dispensation *manifestation*, the coming into a virginal womb, the becoming man, and associating with men. Wherefore he says: *We have blessed you*, because you have partaken of such a gift. This also Christ D hinting at, said, *Many prophets and righteous men desired to see what you see, and did not see them, and to hear what you hear, and did not hear them.*
*Keep the feast in the shade, even unto the horns of the altar.* Another interpreter says: *Bind the shade in a festive gathering.* Another: *Bind the feast among the fat things.* He returned again from the prophecy to the history. And what he says is of this kind: Keep a feast, celebrate. And what is, *Keep the feast in the shade*? According to one interpreter: *Sacrifice fat sacrifices*; according to the other: *Wreath and branches bring into the temple.* The Hebrew, however, said this thus: *Esrou ag baad oththim*. Whether, therefore, this be so, or that, it signifies a feast, and a bright day, and a festal meeting. For he brought the discourse back again from things intelligible to things sensible, and made mention of their return. *Thou art my God, and I will confess to thee; thou art my God, and I will exalt thee.* *I will confess to thee*, because you heard me, and you became my salvation. Here he shows that even without benefits we ought to give thanks to God, and for this reason to glorify him, because of his greatness, or because of his ineffable glory. For he hints at this after saying the benefits with which he was benefited, thus adding: For he says: Even without these I will give thanks, and I will confess, because I have such a Master, so high, so great, so invisible, so incomprehensible; for *I will exalt* is, *I will glorify*. *Confess to the Lord, for he is good, for his mercy is forever.* He is not satisfied with offering this sacrifice himself alone, but he calls many participants to the praise and the thanksgiving, and proclaims the philanthropy of God, everywhere singing of its permanence and its magnitude. Knowing these things, therefore, let us too remain always giving thanks to the philanthropic God, and let us offer this sacrifice, that we may also attain to the good things to come, by the grace and philanthropy of our Lord Jesus Christ, with whom to the Father be glory together with the holy Spirit, now and always, and to the ages of ages. Amen.