ON PSALM CXLVI
...how he has shown his providence to be extended through all things, and that it is his role to liberate from calamities, to bring a remedy to famine, and to free from bonds. But these things men can do to some extent; what follows, however, is not the same. For that which is deficient in nature He corrects: He raises up the fallen, praises those who are bright in virtue, preserves those who lack advocacy, and comforts and restores those who bear widowhood and bereavement with difficulty. Then, since He said, *He loves the just* (Ps. CXLV, 8), He shows that He has helped many for the sake of misfortune alone. For those whom He nourishes, He nourishes because they are hungry—which is not a matter of virtue—and those who are bound He releases because of their bonds; but this also is not a matter of virtue, but of calamity. Furthermore, He illuminates the blind because of their blindness: and this is not a matter of virtuous deeds, but of calamity. The same is true for the afflicted, the stranger, the orphan, and the widow. But if He helps those who are in calamities, much more does He help those who are studious of virtue. A Since, therefore, He both can and wills, and all things are perpetual before God, and He accepts virtue and shows mercy because of calamities, why do you not leave behind him who is perishing, him who is weak, him who is subject to destruction and death, and flee to Him who is strong and unassailable, who does not reproach calamities but brings a remedy to them, who can do all things that He wills? Consider, however, the end, how accurately He spoke. For He did not say, "He will destroy the sinners," but *their way* (Ps. CXLV, 9)—that is, their action. For He does not turn away from their nature, but He hates their vice. *The Lord shall reign for ever, thy God, O Sion, unto generation and generation* (Ps. CXLV, 10). That He reigns perpetually and remains for eternity is not at all to be doubted; but even if He does not give the retribution here, He reserves it for greater things. Therefore, let us not be disturbed in temptations if the release does not follow immediately; but let us permit the time of release to the Lord. And if we have done anything good, let us not immediately demand the remuneration, but let us again wait for His will; for when He delays, He rewards more richly and fully. B And in all things let us give thanks and proceed to praise Him. For thus we shall lead the present life most securely and obtain ineffable goods, by the grace and loving-kindness of our Lord Jesus Christ, to whom be glory and power, with His unbegotten Father and the life-giving Spirit, now and always, and unto the ages of ages. Amen.
ON PSALM CXLVI
*Praise the Lord, for a good psalm.*
1. Above in the one hundred and forty-fourth psalm He said, *Great is the Lord and greatly to be praised* (Ps. CXLIV, 3), and discussed many things there concerning His glory; but here He shows that it is good also to praise Him, and that the psalm is a cause of countless goods. For it withdraws the mind from the earth, and raises and elevates the soul, making it light and sublime. And therefore Paul says, *Singing and making melody in your hearts to the Lord* (Eph. V, 19). *May praise to our God be pleasant.* Another says, *Alleluia, for a song is good to God* (a). What is, *May praise to our God be pleasant*? It means, let it be acceptable. For it is not enough only to sing, that the praise may be pleasant to God, but there is need also of a life, and of prayer, and of the careful attention of the one singing. C But it seems to me that this psalm is one of return. He shows this by what he subjoins, saying: 2. *The Lord building up Jerusalem; He will gather the dispersions of Israel.* For even if Cyrus released them, not from his own intent but by God’s help, this whole thing proceeded. But another interpreter, for *building up*, said *He will build*; and for *dispersions*, *the outcasts* (b). For what reason? Because they were not all brought back at once, but after the return were gathered together little by little. It is proper to God to console the afflicted. 3. *Who heals the broken-hearted and binds up their wounds.* Another, *Their breakings* (c). Since he did not have confidence from his own life, he brings in again calamity, and God’s custom. For it is His office, and this is His own, to console those who are cast down and afflicted; just as when Paul says, *Who vivifies the dead* and again, *Who calls things that are not as though they were* (Rom. IV, 17), stating His peculiar office; so here also, *Who heals the broken-hearted*, he says, showing that—even if we are unworthy—because we are His workmanship, He will not abandon the work of His hands, nor will He depart from His custom. D Thus also Paul: *But He who consoles the humble, has consoled us* (2 Cor. VII, 6). And again, *Who gives to those who are faint-hearted, patience* (Is. LVII, 15). Furthermore, this very prophet also elsewhere, *A contrite and humble heart God will not despise* (Ps. L, 19). When you wish to attain consolation, make yourself humble, break your mind. He said this, therefore, concerning His will, His goodness, and His clemency; that it is His office, specifically, to console those who are in calamities: but what follows is about His power. 4. *Who numbers the multitude of the stars*; that is, who knows. For since the discussion was about the dispersed multitude, and which at that time appeared nowhere, he rightly brought this example into the middle, showing by this that He is able to gather even the dispersed. For He is accustomed to raise and console the broken, and He knows the numberless multitude of the stars supremely. Therefore He will also most fully restore us, whom He has promised will be equal to them. *And calling all of them by names.* Another, *Calling all by names.* Another, *He will call them all by name* (d). I think this is said concerning the Israelites, and that the prophet says the same thing which Isaiah also later: *Fear not, Israel, I have called you from the ends of the earth, and I said, You are my son* (Is. XLI, 9). What is, *He will call them all by name*? No one, he says, of them will perish, but just as those who call by name, so also He Himself will restore all completely. 5.
the Lord, and great is his power. Therefore, as he has spoken of a great matter, to gather those dispersed throughout the entire world, and the many thousands of men, he subsequently discourses upon his power, disturbing the Jews exceedingly, while inducing them to believe. And of his wisdom there is no number. Do not ask, therefore, how and by what calculation: for his magnitude is infinite. Therefore he also said: *And of his understanding there is no number* (Ps. 144:5). But just as his magnitude is infinite, so also is his wisdom. And therefore, having said, *Great is the Lord our God*, he added: *And of his understanding there is no number*. And his knowledge also is marvelous; therefore he was also saying: *Thy knowledge is become wonderful from me; it is strengthened, I shall not be able to attain to it* (Ps. 138:6). And his judgments are again unsearchable; and therefore he was saying: *Thy judgments are a great abyss* (Ps. 35:7).
2. Since, therefore, he is great, powerful, and wise, do not inquire too curiously into how these things come to be. *The Lord lifteth up the meek, but bringeth the wicked down even to the ground* (Ps. 146:6). For so that some of the senseless might not say, "What is it to us, that he knows the stars with precision?", he speaks of such guardianship also occurring over men; and he did not say, "The Lord helping the meek," but what is much greater, *Lifteth up*, as though discoursing concerning a loving father. What is *lifteth up*? Recovering, bearing, carrying. Have you seen again his power perfected in both respects, in both raising up the humble and humbling those who are desperate? And he does not humble them simply, but with great excess; for this is what *even to the ground* means. *Sing ye to the Lord with praise.* Another, "Rehearse." Having spoken of his righteous deeds, he again calls them to a hymn, saying: *Sing ye to the Lord with praise*, that is, in thanksgiving, with much diligence. *Sing upon the harp to our God.* Another, "To the lyre. Who covereth the heaven with clouds, who prepareth rain for the earth." So that none of the senseless might say, "And what is the heavenly to me?", he immediately added the human need, showing by the sequel, for what cause he "covereth the heaven with clouds." "For your sake," he says, "that he may prepare rain for you. And rain for your sake, that it may produce grass." And look at the wisdom: he mentions the general goods which he gave to all, silencing them from the abundance. For if he employs such bounty upon the faithless, so as both to gather clouds, and to move the rain, and to stir the earth, how much more so upon you, who have been named his peculiar people.
*Who bringeth forth grass on the mountains.* Look at the abundance of his providence, when not only on the arable land, but also on the mountains he provides his table in plenty, the sustenance of the beasts of burden which were made for the service of men. Therefore he also adds: *Who giveth to beasts their food, and to the young of the ravens that call upon him.* He mentions another bounty again, when he provides food not only for the beasts that serve men, but also for other irrational creatures: *For to the young of the ravens*, he says, *that call upon him*. And if there is such providence among the irrational, and irrational ones that are wild and do not provide service to men; how much more so among men, and men who sing his praises, whom he also called a peculiar people and his portion? Then, because they were weak and destitute of arms, and stripped of everything, so that they might not be troubled even from this, see how he corrects this weakness of theirs also, saying: *He shall not take pleasure in the strength of the horse, nor shall he be well pleased in the legs of a man. The Lord is well pleased with them that fear him and in them that hope in his mercy.* Another, "In those who wait for his mercy." If you have these things, he says, the fear and the hope in him with precision, you will draw to yourselves his favor; and having drawn it, you will be more powerful than all those who possess horses and arms. One thing, therefore, is what is requested, that you should not be vexed or troubled, but wait for his mercy—for this is hope above all, not to despair or give up when you do not receive it immediately. And he rightly said, *His mercy*. For they did not have boldness from their works. But yet, he says, even if you are betrayed by your works, but hope in his mercy, you will attain his providence and his help; of which may it be granted that we all attain, by the grace and philanthropy of our Lord Jesus Christ, to whom be glory and power, for ever and ever. Amen.
ON PSALM CXLVII
1. *Praise the Lord, O Jerusalem, praise thy God, O Sion.*
1. Not to the city, but to those who dwell in it he directs his discourse: what he does throughout the whole book, he does here as well. He exhorted them constantly and advises that they should offer thanksgiving to God for his benefits, and that they should trust not in buildings, nor in the safety of walls, but in his providence. Having prepared this in advance, he adds and says: *For he hath strengthened the bars of thy gates, he hath blessed thy children within thee*. What is *he hath strengthened the bars*? He established you in safety, he made you impregnable, he says. *He hath blessed thy children*, that is, he made them to increase into a multitude. This is one kind of benefit: another is the *within thee*. Therefore, what he says is this: He caused them to increase, not dispersed, nor scattered, but gathered together and being within thee. Then, also showing another kind of providence, he says: *Who maketh thy borders peace*. For it is possible both to be in safety, and to be many, and to be engaged in war; but here he shows them removed even from this treachery, by speaking thus, and showing that not only the city was delivered from those who plot against it, but also the very borders. Have you seen how many benefits he enumerates? And first and greatest of all,