and all-powerful, whatever he may attack, he will be able to destroy, and to liberate you from all things. B 8. *The Lord shall keep your coming in and your going out.* Another interpreter says, Your access. Do you see his perpetual aid present everywhere, to one entering and one exiting? What can be conferred equivalent to such charity? What with such clemency? This certainly signifies the whole life: for in these [two] the entire life consists, namely, in the coming in and the going out. And to signify this more clearly, he added: *From now and unto the age.* Not, he says, for one, or two, or three, or ten, or twenty, or a hundred days, but perpetually; which indeed does not exist in humans; but there are many changes, frequent accidents, and continuous vicissitudes: who is a friend today, is an enemy tomorrow; who grants aid today, deserts you tomorrow. And often he not only deserts but even attacks, and plots more grievously than any enemy; but the things of God remain immovable, perpetual, immortal, stable, devoid of an end. In order, therefore, that we may attain these, let us also bring our own [efforts], so that we may enjoy great security and attain future blessings in Christ Jesus our Lord, to whom be glory to the ages of ages. Amen.
ON PSALM CXXI
*I rejoiced at those who said to me, We shall go into the house of the Lord.* a'. But many are vexed at the word; if someone calls them to the horse races or to the theaters of iniquity, many run together; but if to the house of prayer, there are few who do not hesitate. But the Jews are not so; what could be more grievous than this, when Christians are seen to be more negligent than they? Whence, however, has it come to pass that they were such? I say again: they became better from the captivity. Hence those who before were nauseated, and were abandoning the temple and the hearing of the divine oracles, and giving themselves over to mountains, glens, hills, and the greatest impiety, ceased from the desire of that worship, and are warmed toward this promise, are raised up, stand firm, and rejoice in their soul. For because they had labored with hunger and thirst—not the hunger of bread and the thirst of water, but of hearing the word of the Lord (Amos 8:11)—they longed for those things from which they had fallen. Thus also they were embracing the very ground itself, saying, *Your servants have taken pleasure in her stones, and they shall have pity on her dust* (Ps. 101:15); and again, *When shall I come and appear before the face of God?* (Ps. 41:3); and again, *I remember you from the land of Jordan and Hermon, from a little mountain;* and again, *These things I remembered, and I poured out my soul upon me.* But tell me, what did you remember? *That I shall pass into the place of the wonderful tabernacle, even to the house of God* (Ps. 41:5). This is to say, That I shall pass into the choirs and the great assemblies, and that worship and the ceremonies of God.2. *Our feet were standing in your courts, Jerusalem.* Another: *I rejoiced when they said to me, We have come into the house of the Lord.* Did you see the remarkable pleasure? Just as if they were enjoying the things themselves, or they were rejoicing at the very words, embracing with great desire the house of prayer and the city. The deprivation of goods makes their sense [keen], which the enjoyment of them did not effect. Thus God is accustomed always to do. For when we possess blessings and do not perceive them, He casts them out of our hands, so that what the enjoyment could not effect, the deprivation may effect: which happened also to them as they embraced the city and the temple, giving great thanks that they had received their homeland.
D 3. *Jerusalem which is built as a city.* Whether, therefore, according to the opinion of the Seventy, this means of itself, "Jerusalem shall be built as a city," by which is signified the time that preceded the building; or as another interpreter wishes, "We have received Jerusalem, built as a city," which signifies the things that happened after the captivity. For because at that time there was maximum solitude of the city, and it had been then overturned; with the towers pulled down, the walls scattered, and only the remnants of the old fatherland remaining: when they had returned and seen the solitude, they recall to memory the ancient prosperity, and they recount its praises, relating how it was previously clear and illustrious, which possessed the church, the princes, the kings, and the pontiffs, and was most beautiful and by far the most adorned, having been reduced to such a foul and deformed appearance. But that it is so, hear what follows: *Jerusalem which is built as a city.* For then it was not yet a city. And it is clear also from that which he subjoins: *Whose participation is in the same.* He says indeed that its frequency [of gathering] and its safe buildings [were such that] nothing in it had been deserted, but [that it was] dense, perfect, and populous on every side before the captivity. And therefore a certain interpreter says, signifying this, "Having conjunction." Then after that, he says another praise of it also.
4. *For there the tribes went up, the tribes of the Lord, a testimony for Israel to confess unto the name of the Lord.* For in this the city was most especially adorned; not so much on account of its magnitude and buildings, as because all were gathered there, whether a senate were held, or a council, or if anything were being deliberated upon. For because the temple was there, and all the rites and ceremonies were performed there; there were the priests, and the Levites, the palace, the inner sanctuaries, the vestibules, the sacrifices, and the altar, the feasts and the famous assemblies, the prayers and the councils, and, to speak at once, there the whole form of the commonwealth consisted; it was necessary that the tribes be gathered there especially three times in the year, at the public and solemn feasts, at the Passover, at Pentecost, and at the Scenopegia, at the feast of tabernacles. For it was not permitted elsewhere. For its praise, therefore, he says: *For there the tribes went up.* And another, *There went up the scepters.* But he did not say only, *Tribes*, but, *Tribes of the Lord*. All the tribes were the Lord's, yet it was not permitted for them to perform these things in their own homeland, but the metropolis was affected with that honor, which gathered and attracted all to itself.
A For this reason He commanded them to sacrifice there, to pray there, to hold the festival there, curbing, restraining, and checking their wandering minds with the narrowness of the place, lest they should be carried away toward impiety. This is what He Himself disclosed when He said: The tribes of the Lord, a testimony to Israel. What is, *A testimony to Israel?* A great testimony, a reproof, a proof of God’s providence, that no excuse should remain for them when they slip away, leap off, and desert to idols. For this was the greatest proof of His providence, His power, and His wisdom. For the law was read there, containing narratives and histories of ancient achievements. There, too, they were bound fast in love, mingling with one another. For the sub-plots of the festivals became an occasion and a subject for their mingling with one another, and there was greater fear, and piety flourished, and countless good things were prepared by their being together in the city. *For the confession of the name of the Lord.* That is, for giving thanks, for worshipping, for praying, for offering, for sacrificing—things which led them to piety and made the discipline of their way of life more secure. 5. *For there sat thrones for judgment, thrones for the house of David.* Behold, he declares also another advantage of the city. What is this? That the royal palaces were there. For this is what *For there sat thrones for judgment, thrones for the house of David* means. Another says, *Of the house of David.* For the dual authority, both that of the priests and that of the kings, had its joining place there, just as if the city were adorned with a double crown and diadem through all these things. There were the judges, to whom even the cases exceeding the many were referred. For if any verdict were to be reached in the other cities upon which there was some doubt, just as in appeals, they referred the verdict to the knowledge of the judges in Jerusalem, and the resolution came from there. B But those ancient things were such; the present things are much more pitiable than these. For there is complete desolation, and destruction, and burning, only a few remains of the buildings being present, a mournful form, and possessing only a memorial of the former prosperity, and an enigma. Therefore, he does not conclude the discourse into wretchedness, but leads them back to the hope of brighter things, saying: 6. *Ask now for the things for the peace of Jerusalem.* What is, *Ask now for the things for the peace of Jerusalem?* Instead of, "Beseech, entreat." Another says, *Greet Jerusalem.* That is, "Pray that she might return to her former prosperity, that she might be delivered from the frequent wars, that she might finally enjoy security." Either he says this, or he prophesies. *Ask now for the things for the peace of Jerusalem.* That is, "Peace shall overtake her. And prosperity to those who love her." C Another says, *There shall be rest.* Another, *May those who love thee have well-being.* Here is a great abundance of prosperity, when good things do not stop with her alone, but even those who love her enjoy them: a thing which in former times happened the opposite way. For those who hated her and made war upon her, these were especially strong, and were more powerful than others, and more brilliantly and with ease they erected trophies. But those who love thee now shall be in great security. *Those who are enclosed with thee.* He says this either of those who are about to join in, or of the citizens themselves. *Let there be peace in thy power.* Another, *In thy bulwark.* Another, *In thy enclosure.* What is, *In thy power?* In thy subsistence, in those who dwell in thee, in thy prosperity. Because war is destructive, and this is what destroyed her, he prays for peace for her. *And prosperity in thy towers.* Another, *In thy royal palaces.* Another, *Well-being.* Another, *Rest.* For he does not merely prophesy to them a change from evils, but also an addition of countless good things, peace, plenty, fertility. For what use is there in peace, when they live together in poverty, beggary, and famine? And what use is there of prosperity, when war is impending? Therefore, he prophesies both these good things to them, so that they may both be in prosperity and hold this in safety through peace. *For the sake of my brothers and my neighbors.* He either speaks of those from the neighborhood, who rejoiced over them when they fell, and he prays for peace to be, so that those too might be humbled and know the strength of God; or he calls those who dwell in the city brothers. Therefore *for the sake of my brothers and my neighbors* let there be peace, so that at least late in the day they might recover, having become better from their calamities. *I was speaking peace concerning thee. For the sake of the house of the Lord our God I sought out good things for thee.* Another, *I will speak peace in thee.* Since he said, *For the sake of my brothers and my neighbors,* showing that he prays this not because of their merit, but so that He might benefit them more, he added: *For the sake of the house of the Lord our God;* that is, for the sake of His glory I pray for peace, so that His worship might return again, and the teaching become greater. For some were born during the captivity, while others were witnesses of both the descent and the return. And when the worship was being performed, they were learning all these things from the elders, the ancient prosperity, the well-being, that it was because they were in these things that they fell away. Do you see how he curbs their arrogance, so that, as having paid the penalty, they might not think they have recovered the goods as their due, but might learn that it was for the sake of God’s glory that they returned to their own homeland, and having learned this, they might remain with great security, and not by sinning again experience the same things? Knowing these things, therefore, let us too, primarily, not fall into sin; but if ever we should fall into sins, let us endeavor to rise up quickly, and not to backslide into previous things, lest we hear the things of the paralytic: *Behold thou art made whole, sin no more, lest a worse thing come unto thee.* For because of this he spoke thus, instructing both those who are in virtue to preserve it...
and those who are delivered from sins to remain in the best change, so that all may obtain together the heavenly goods; which may it be granted to us all to enjoy, by the grace and loving-kindness of our Lord Jesus Christ, to whom be glory and power for ever and ever. Amen.
ON PSALM CXXII
1. *Unto thee have I lifted up mine eyes, O thou that dwellest in heaven.* A You see everywhere the benefit of captivity shining forth. For they who were fixed upon worldly things, and trusted in the Assyrians and Egyptians, as well as in the circuit of walls and the abundance of money, tearing themselves away from all those things, flee to the invincible hand, and hang upon that hope; and being instructed with a lofty mind, and pulled away from earthly things—not being able to approach the temple according to their custom, because it had been overturned—they invoke God at last from the heaven. But he is said to dwell in heaven, not as if circumscribed by place, far from it: for he himself fills all things; but as if he rests and remains in those heavenly powers; for he is said to dwell also in men: *For I will dwell in them and walk among them* (2 Cor. VI, 16). Since, therefore, they were dwelling in the land of the barbarians, they were imbued with no mediocre doctrine: for this reason, that they had been sequestered from all worldly advantages, and were learning that God, if he is invoked, readily listens to prayers everywhere. For because B it was about to be that the light of a new way of life would at last arise, the prophet begins to touch upon the things which were to come, solving and removing the observation of places slowly and as if by an enigma. 2. *Behold, as the eyes of servants look unto the hands of their masters; as the eyes of a maiden unto the hands of her mistress; so our eyes wait upon the Lord our God, until he have mercy upon us.* See here also piety thriving and firm: for they do not hope for a brief time only, but are fixed and panting for a longer one. And for this reason they brought the example into the midst, judging this same thing: that they had no hope of help and support from elsewhere, and that they looked to nothing else; since a maiden and a servant have this one recourse, by which they obtain food and clothing and other necessities, that they look to their masters; and they do not withdraw, but wait until they receive, and when they receive, they give thanks; and they do this same thing assiduously. In order therefore to show this—that they themselves looked to him, and did this assiduously, and had no other hope, but were fixed in the expectation of this support, as though all their goods were his—he commemorated the maiden and the servants. See in what way those who were formerly invited C to run to God, and heard these things with nausea and loathing, have now become better through calamity; so that they do not wish to desist from him, but remain, serve, and entreat until he have mercy upon them. He did not say, "Until he pays the wages, until he gives the reward," but, "Until he have mercy." You therefore, O man, remain assiduously, whether you receive or do not receive: even if you do not receive, do not withdraw, and you shall receive altogether. For if the assiduity of the widow swayed that cruel prince, what favor would you obtain, you who so quickly shrink, grow sluggish, and fail (Luke XVIII)? Do you not see how maidens depend on their mistresses, while they permit neither their mind nor their eye to wander elsewhere? So do you act: follow God alone, and, having dismissed all other things, be among the number of his servants, and whatever useful things you petition for, you shall obtain.
On mercy we attain salvation.
3. *Have mercy upon us, O Lord, have mercy upon us, for we are exceedingly filled with contempt. 4. Our soul is exceedingly filled.* Did you see the contrite soul? They ask to obtain salvation from mercy; indeed, not even from mercy, as though they deserved it; but because they have suffered great punishments, as Daniel says: *We are become few before all the nations which are upon the earth* (Dan. III, 37): this same thing they say in their prayer. We have suffered the utmost misery, we have fallen from country and liberty; we have remained servants of barbarians, in reproaches, consumed by famine, D need, and thirst: we have spent all the time spit upon and trampled: therefore spare and have mercy upon us. But what does *Our soul is exceedingly filled* mean? Our soul, he says, is dissolved, wasted by the magnitude of evils. One may see many who are severely vexed and bear it bravely. But we, they say, have lost this: we bear our affliction heavily, we are broken. For because they had not used honors as they ought, God corrects them with contrary things, which we may see him doing everywhere. Thus also he corrected Adam with expulsion because he had not used the habitation of paradise rightly, and he made the wife, who had become worse from the equality of honor, better through servitude and subjection. He corrects the Jews also, who had been changed for the worse by liberty and long-standing security at home, and who had become unbridled and dissolute, through contraries. These, moreover, asking to obtain mercy, address God thus: *Our soul is exceedingly filled. Contempt to the abundant, and neglect to the proud.* Another: *Our soul is satiated with the speaking, the abundance, and the despising of the proud.* Another: *With the mocking of the arrogant.* Another: *With the contempt of those who abound in goods.* These, therefore, hold to the same opinion. For they deplore their calamity when they say: *Our soul is satiated with those who despise us.* The Septuagint, however, say another thing: Let these things pass to them, and let them enjoy the same things they did to others, and let their pride and swelling be depressed. Which we see has often happened: for God is frequently accustomed to do this, namely, taking up the high-minded he depresses them, and humbles the puffed up, that he may turn them from the path leading to destruction. For nothing is worse than pride. Therefore temptations and troubles, the mortal body, and many coming calamities: therefore sicknesses and diseases; so that numberless bridles are applied to the soul that is proud and inflated with swelling. Therefore do not be troubled, beloved, when in...