protection: but in all things bright and full of glory, because of the city, because of the walls, because of the garrison, because of the children, because of weapons, because of power, they shall not be covered with shame when they see the enemies, but will meet them with much bravery, adorning themselves, thinking great things, being adorned, because through all these things God shows His protection over them. For the head of good things and the pinnacle of blessedness is to be able finally to be adorned by the alliance of God. For this reason he ended his discourse here, teaching all men to seek that adornment before all other things, and to be bright because of this. Let us therefore emulate this, so that we may obtain the eternal good things, by the grace and loving-kindness of our Lord Jesus Christ, with whom to the Father is the glory, together with the holy Spirit, unto the ages of ages. Amen.
ON PSALM CXXVII
A1. Blessed are all they that fear the Lord. 1. See how he begins from where he left off. For just as there he pronounced them blessed because they were not put to shame, having God as a helper and with them; so also here he begins from this, saying: Blessed are all they that fear the Lord. And again he makes the discourse universal, having taken the beginning from those things. And well did he say, All: whether someone be a slave, whether a master, whether poor, whether B infirm in body, or whoever he may be, nothing of these things prevents one from having this blessedness, if, as he says, he fears the Lord. For the other kinds of blessedness, the false and fabricated one, which many emulate, is achieved with difficulty by many things coming together: and if all things do not concur, one would not be blessed among men. What kind of thing do I mean? If someone is rich, this is not enough for him for blessedness, but he also needs to be in health. For even if he is rich, but his body is maimed, for him the things of blessedness are lame, and he is more wretched than the poor. Many, therefore, who are wealthy and are wrestling with sickness, pronounce those poor who walk through the lanes blessed, and think themselves wretched despite their countless talents. Again, if his body is in health and he is rich, but he does not enjoy glory, there is another obstacle again. For there are some who possess much money and have a sound body, but suffer incurable things from those who are engaged in military service and have been clothed with power. For C because they share in no honor, they think themselves to be more wretched than all, cowering before those whom they often have as wealthier slaves. Again, if there be glory, and wealth, and health of body, but security be not present—with countless people plotting, envying, being jealous, hating, accusing, slandering—such a one will be more wretched than all, living the life of a hare, suspecting shadows, and trembling and fearing everyone. Even if he be rid of these, and be loved by everyone, and everything goes for him with the current—both glory, and wealth, and security, and honor (which is impossible to concur, but yet let it be laid down for the sake of the argument)—even if all these things flow in, and there be nothing that interrupts, but there is also the favor of the people, and greatness of glory, and abundance of money, and health of body, and complete security, and invincibility attends him, often having settled a wicked wife with himself—perverse and D twisted—he becomes more wretched than all those who possess none of these things. But if she too is of good character, and she happens to be to his mind and according to his judgment, it is necessary that such a man be more wretched than all if he has acquired bad children; or if he has not acquired any at all, he must mourn and lament. And wherever one looks upon the affairs of men, he will see many precipices. And why is it necessary to say other things? Often a wicked servant has overturned and confounded everything, and there is nothing so dangerous as to be overweening among men. But not so is he who fears God; rather, having been delivered from the waves, he sits in peace and a harbor, reaping the true blessedness. For this reason the prophet, having passed by all those things, declares this man alone blessed. For that other blessedness, if all things do not concur, would never stand; or rather, even when they do concur, then it is shaken by those very things that produce it. For wealth has ruined, and a beautiful wife has often destroyed, and a race of servants has betrayed, and children who were born have become parricides; and as I said before, it has many dangerous things from every quarter. But here, even if all contrary things flow in, not only does it not damage this blessedness in the least, but it even renders it stronger and more courageous. For even if there is poverty, even if dishonor, even if maiming of body, even if the wickedness of a wife, even if wicked children, even if you say anything you want, it does not trip up this blessedness, nor does it shake it. For it does not have its origin from those things, so that it might be shaken by those things that are swept along; but it possesses the root from above; therefore it also remains unconquerable. And if you wish, let us test this on the facts themselves. Was not Joseph a slave? Was he not a foreigner? Was he not without a country? Was he not a servant of barbarians, first of Saracens, later of the more savage Egyptians? Was he not considered an adulterer? Was he not accused? Was he not slandered? Was he not living in a prison? Was he not wearing chains? And what of these things harmed him? But for these things he was all the more blessed. For this is the astonishing thing, which I said before, that not only is this blessedness not damaged by this, but it even becomes brighter and clearer. For if he had suffered none of these things, he would not have been so blessed. 2. Do you wish that I also mention those who have spent their time in wickedness more violently, and then suddenly changed, and put off all that wickedness? What has become of the thief that is more wretched? Yet suddenly he appeared more blessed than all. Even though he had committed countless murders; for he was condemned by the cross, and was being led unto death, and all were accusing him, and all his time was wasted, and his life had been spent in wickedness; yet because in a short time he feared God as he ought to be feared, he became blessed. So also the harlot, although she was trading her beauty, and was exposed to all for insult, and because of this was more wretched than all, became blessed, having feared God as she ought. For there is no evil which the fear of God does not extinguish; but just as fire, whatever iron it takes that is twisted, or full of much rust, renders it bright, [alt-version omitted]A and perfectly straightens out the distortion, so also the fear of God does everything in a short time, and suffers those who have been steeped by it to be thwarted by nothing human. Was not Timothy infirm? Was he not perpetually vexed by illnesses and afflictions (1 Tim. 5:23)? What, then, became more blessed than he? But tell me, I pray, what of Job? Was he not reduced to poverty? Was he not reduced to childlessness? To the most grievous sores of the body? Was he not assailed with reproaches, insults, and injuries? Was he not tortured with hunger and all human evils? Yet he was the most blessed of all. For not only did none of these things break him, but it even made him firmer. Furthermore, even with all these things, his wife pressed upon him, harassing him with reproaches, and yet through all these he emerged illustrious. Reflecting upon all these things, the Prophet said: "Blessed," he says, "are all who fear the Lord, who walk in His ways" (Ps. CXXVII, 1). For lest you should think that fear suffices, he added: "Who walk in His ways," designating both; that is, those who fear and who walk. For many have perfect faith, but a flagitious life, and have become the most wretched of all. Lest, therefore, what he says should appear to be refuted by this, he added: "Who walk in His ways." And what are His ways, if not the life that is instituted according to virtue? For through it one is able to ascend into heaven, and to apprehend that primary city, and to see God Himself, insofar as He can be viewed by man. And they are called His ways, because through them it is possible to arrive at God in heaven. B
Many ways are set forth leading to heaven; the number concludes with the praise of almsgiving, whose efficacy is illustrated by the example of Lazarus.
He did not say "Way," but "Ways," showing that they are many and diverse. For this reason He constructed many ways, that by their multitude He might make our entry easy. For of men, some are illustrious in virginity, others indeed conduct themselves honestly in matrimony, others are adorned with widowhood; some have stripped themselves of everything, others of half; some enter by the straight way, others by repentance: and therefore He has constructed many ways for you, that you may enter easily. Were you unable to keep yourself clean after the laver? Yet through repentance you are able to cleanse it; you are able to do so through money, through almsgiving. But do you not have money? Yet you are able to visit the sick, you are able to approach him who is in bonds, to give a cup of cold water, and to receive a guest under the same roof, to offer two mites, like the widow (Luke 21), to groan for those who are afflicted. For this, too, is almsgiving. But are you destitute on all sides, and altogether poor, and your body so infirm that you cannot even walk? Bear all these things with a great spirit, giving thanks to God, and you will receive a great reward. For in this, too, Lazarus conducted himself beautifully. For he did not assist anyone with his own money. For who would have done that, when he even lacked necessary nourishment? He did not enter a prison. For how could he, who could neither be raised up nor sustain himself? He did not visit the sick. For who could have, he who was exposed to the tongues of dogs (Luke 16)? And yet, even without these, he snatched the prize of virtue, because he bore all things with a generous spirit, because, seeing a cruel and inhuman man held in honor and passing his life in delights, while he himself was involved in such evils, he did not utter even an indecorous word. And therefore he was received into the bosom of Abraham, who, when he was dead, was not better off, but was utterly useless, cast before the gate of the rich man; and while the patriarch, who had performed so many and such great things, was being crowned, was being proclaimed a victor, he was enjoying the bosom of him who had neither done almsgiving, nor reached out a hand to him to whom injury was being done, had not received guests, nor had been able to show anything else of such a sort, but had only in all things given thanks to God, and had carried off the bright crown of patience. For a great thing is the giving of thanks, and philosophy, and patience C which is exercised in so many and such great evils: and this was the greatest achievement of all by far. Whence also Job was crowned; wherefore the devil said: "Skin for skin, and all that a man has he will give for his soul; but send forth your hand, and touch his flesh" (Job 2:4-5). For it is no small thing to restrain a soul afflicted with pain to this, that it should sin in nothing. This is comparable to martyrdom; this is the colophon of the good. D
5. And therefore, O beloved, when you are often invaded by sickness, or fevers, or pains, forcing you by the torture to say something blasphemous, if you restrain yourself, and give thanks, and affect God with glory and honor, you will receive the same reward. For for what cause, tell me, I pray, do you blaspheme and bring forth harsh words? Does the pain thereby become lighter for you? Even if the pain were to become lighter by this reasoning, not even so would it be right to betray the salvation of the soul, with consideration for consolement of the body; but now, not only is the pain not lightened, but it is actually rendered heavier. For when the devil sees that he has been able to bring you to blasphemy, he subjects the furnace to more fire and inflames the pain, that you may fulfill his desire. Therefore, as I said, even if it were lightened, one ought not to do this; when, however, you make no gain, why does it befit you to destroy yourself? But you cannot be silent? Therefore give thanks to God; affect God with glory and honor, who proves you in the furnace. Instead of blasphemy, let the glory of God proceed from your mouth. Thus both the reward is great, and the wound is made lighter. In the same way also that blessed one, speaking, said, "The Lord gave, the Lord has taken away" (Job 1:21). And again, "If we have received good from the hand of the Lord, shall we not sustain the evil?" (Job 2:10). But to me, you will say, He did not give wealth. The wound is therefore less. For it is not the same thing to be stripped of wealth, when you have possessed it, and to live in need when you have never made a trial of it. For if, seeing the evils of others, and comparing them with their own hardships, many poor people, by the comparison of them, consider their own to be heavier—when they compare themselves not with others, but with themselves—think how much more heavy the pain is, as much as experience makes known, so that there is a greater sense of deprivation. Thus also it is lighter not to have had children from the beginning, than to be bereaved of them, when you have possessed them. For it is not the same thing not to have received, and after you have received, to be deprived of them. Bear, therefore, with a generous spirit
all that happens; for this is your martyrdom. For Christ does not consider it to be the only form of martyrdom to be told to sacrifice and *not* to sacrifice—preferring to be flayed rather than to do this—but also, when pain drives one to blasphemy, to choose to endure the agony and to say nothing unseemly, this makes one a martyr. For even Job was not crowned because he did not sacrifice when ordered, but because he bore his agonies with a noble spirit. And Paul, too, was proclaimed from this—from his stripes, from his tribulations, and from the other things he endured with thanksgiving.
C *You shall eat the labors of your fruits; you are blessed and it shall be well with you.* Why does he double the blessing? Because he knows the magnitude of it, and he delights in the vision of the matter. And what is "well"? Tell me... *Your wife [shall be] like a flourishing vine in the inner rooms of your house.* Another says: *In the inmost parts.* Another: *In the thighs.* *Your sons like young olive plants around your table. Behold, thus shall the man be blessed who fears the Lord.* What are you saying, tell me? Is this the blessing? Is this the profit? The abundance of a household, and to enjoy the fruits of one's own labors, and a multitude of children, and a wife? Not this, but this results from an abundance. For, *seek first the kingdom of heaven, and all these things shall be added to you.* D Since, therefore, he was conversing with those who were still more imperfect, he led them by the hand from sensible things, just like little children. And do not be surprised. For if Paul does this in the time of such high philosophy while conversing with those still walking on the ground, the Prophet does so much more. And where does Paul do this? In many places. For when he discusses virginity, he says nothing to them about the things to come; but he puts forward only the deliverance from the troubles that result from marriage. And when he speaks about honoring parents, he uses the same way, saying: *Which is the first commandment with promises.* What is the commandment? *Honor your father and your mother, and you shall be long-lived upon the earth.* But even when he writes about the philosophy regarding enemies, he again puts forward a sensible reward, saying: *For in doing this, you will heap coals of fire upon his head.* But Christ does not do so; for he does not converse with the weak. But concerning virginity he sets down the kingdom, and concerning loving one's enemies, he sets down becoming like God, as it is possible for men who are such to become like [God]. Just as, therefore, even in the Old [Testament], where they were led by sensible things, we shall see them being led by those who knew how to philosophize from greater examples. And declaring this, Paul said: *According to faith they died, not having received the promises, but having seen them from afar and welcomed them.*
The reward of those who fear God is not, therefore, this alone—the enjoyment of one’s own things, and wife, and children, and the abundance of a household—but these things are indeed from an abundance and in the order of being "added." But the great and primary heads are: first, the very fearing of God, which contains the reward within itself; then, those ineffable [things], *which eye has not seen, and ear has not heard, and which have not entered into the heart of man.*
*May the Lord bless you from Sion, and may you see the good things of Jerusalem.* Another: *And see the good things of Jerusalem.* By good things he means the city, wealth, comeliness, victories, honors, abundance, prosperity, security, peace.
A 4. *All the days of your life.* He has used the addition of the days well. For this, too, was the greatest sign that these things were bestowed by God, and a proof of His providence: that one should not suffer anything human, nor undergo change or endure alteration, unless indeed He, having been angered, interrupted them. *And may you see your children’s children.* And yet, he says, many who fear God have continued in childlessness. And what of this? For we did not strip ourselves naked for the sake of things present, but primarily for the sake of pleasing God; and then for the sake of future hopes. And then those were the rewards; but now, heaven and the good things in heaven. But if you did not have children, you who fear God, how do you know if He did not grant other, greater things than this prosperity? For He does not benefit everyone in one way, but variably, being rich. How many have had children and envied those who had none? How many have acquired wealth and departed this life more miserably than the poor? How many have enjoyed glory and, as if by a sword, were pierced by it and suffered irreparable harm? Do not, then, seek after [these] things, nor demand an accounting from God, but bear all things generously and with thanksgiving; or rather, do not be attached to any of the things present. For it is for this [reason] that you were commanded to pray such a prayer, in which you ask for only one sensible request, and nothing more. B But even this, by measure, becomes spiritual again. For all other things have been spoken to us concerning the heavens and the kingdom there, and the precise conduct [of life], and the deliverance from sins; but for the sake of sensible things we are commanded to say one phrase. What is this? *Give us today our daily bread,* and nothing more. For since we are now called to another fatherland, and have been transferred to a greater life, and it behooves us to make petitions suitable to that [life]; and these [sensible] things, even if they flow in, [we should] deflect with great precision.
*Peace upon Israel.* Another: *And see your children’s children, peace upon Israel.* Both read as one petition. For they long for this most of all, as those who have been tanned by long war. For what is the benefit to them of other things, if there is no peace? Therefore, he promises the head of the goods of that time, and their security, [which is] peace, and this perpetually; which is the work, most of all, of God’s providence, both to give [it] and to not allow it to fall away. Since, therefore, human nature itself is fluid and not permanent, showing that these things do not come to them simply but from the leaning from above, and by God inclining [to them], he said *All the days*, and promised perpetual peace. And this did come to pass, at least that which pertains to God. And if it was interrupted, this, too, came again from their own wickedness. For just as when He threatens punishments…