Expositions on the Book of Psalms 70
70.1 Psalm LXX PL 36, 874
1. Thanks to the “Corn of wheat,” because He willed to die and to be multiplied: thanks to the only Son of God, our Lord and Saviour Jesus Christ, who disdained not to undergo our death, in order that He might make us worthy of His life. Behold Him that was single until He went hence; as He said in another Psalm, “Single I am until I go hence;” for He was a single corn of wheat in such sort as that He had in Himself a great fruitfulness of increase; in how many corns imitating the Passion of Him we exult, when we celebrate the nativities of the Martyrs! Many therefore members of Him, under one Head our Saviour Himself, being bound together in the bond of love and peace (as ye judge it fit that ye know, for ye have often heard), are one man: and of the same, as of one man, the voice is ofttimes heard, in the Psalms, and thus one crieth as though it were all, because all in one are one.…
In omnibus Scripturis sanctis, gratia Dei quae liberat nos commendat se nobis, ut commendatos habeat nos. Hoc in isto psalmo canitur, de quo cum Vestra Charitate loqui suscepimus. Aderit Dominus, ut sic eam corde concipiam, quomodo dignum est; et sic eam promam, quomodo expedit vobis. Multum enim movet Dei amor et timor: timor Dei, quia justus est; amor, quia misericors est. Quis enim ei diceret, Quid fecisti , si damnaret injustum? Quanta ergo misericordia ejus, ut justificet injustum? Ex hoc praelectum nobis et Apostolum audivimus eamdem maxime gratiam commendantem: de cujus commendatione habebat Judaeos inimicos, velut de Legis littera praesumentes, et tanquam justitiam suam diligentes atque jactantes; de quibus dicit: Testimonium perhibeo illis, quia zelum Dei habent, sed non secundum scientiam. Et tanquam ei diceretur, Quid est enim habere zelum Dei non secundum scientiam? subjecit continuo, Ignorantes enim Dei justitiam, et suam volentes constituere, justitiae Dei non sunt subjecti . Gloriantes, inquit, tanquam de operibus, excludunt a se gratiam; et tanquam de sanitate sua falsa praesumentes respuunt medicinam. Contra tales enim et Dominus dixerat: Non veni vocare justos, sed peccatores in poenitentiam; non est opus sanis medicus, sed male habentibus . Haec est ergo tota scientia magna, hominem scire quia ipse per se nihil est; et quoniam quidquid est, a Deo est, et propter Deum est. Quid enim habes, inquit, quod non accepisti? Si autem et accepisti, quid gloriaris quasi non acceperis ? Hanc gratiam commendat Apostolus; hinc habere meruit inimicos Judaeos, de littera Legis et de sua justitia gloriantes. Hanc ergo commendans in lectione quae lecta est, sic ait: Ego enim sum minimus Apostolorum, qui non sum dignus vocari Apostolus, quia persecutus sum Ecclesiam Dei . Sed ideo misericordiam, inquit, consecutus sum, quia ignorans feci in incredulitate. Deinde paulo post, Fidelis sermo est, inquit, et omni acceptione dignus, quia Christus Jesus venit in mundum peccatores salvos facere, quorum primus ego sum. Numquid ante illum non erant peccatores? Quid est ergo, primus ego? Antecedens omnes non tempore, sed malignitate. Sed ideo, inquit, misericordiam consecutus sum, ut in me ostenderet Christus Jesus omnem longanimitatem, ad informationem eorum qui credituri sunt illi in vitam aeternam : id est, ut unusquisque peccator et iniquus jam de se desperans, jam habens quasi gladiatorium animum, ut ideo faciat quidquid vult, quia necessario damnandus est, respiciat tamen ad apostolum Paulum, cui tanta crudelitas, tantaque malitia a Deo donata est; et, non de se desperando, convertatur ad Deum. Hanc ergo gratiam commendat nobis Deus et in isto psalmo; intueamur illum, et videamus an ita sit, an forte ego aliter suspicer. Etenim arbitror hunc eum habere affectum, et hoc omnibus prope suis syllabis resonare: id est, hoc nobis commendare, gratiam Dei gratuitam, quae nos liberat indignos, non propter nos, sed propter se; ut etiamsi non hoc dicerem, neque hoc praelocutus essem, quilibet mediocris cordis homo, attente audiens verba ejusdem psalmi, saperet hoc; et forte ipsis verbis, si aliud habebat in corde, mutaretur, et fieret quod hic sonat. Quid est hoc? Ut tota spes nostra in Deo sit, nihilque de nobis tanquam de nostris viribus praesumamus; ne nostrum facientes quod ab illo est, et quod accepimus amittamus.
70.2 PL 36, 875
2. There is then in this Psalm the voice of men troubled, and so indeed of Martyrs amid sufferings in peril, but relying on their own Head. Let us hear them, and speak with them out of sympathy of heart, though it be not with similarity of suffering. For they are already crowned, we are still in peril: not that such sort of persecutions do vex us as have vexed them, but worse perchance in the midsts of all kinds of so great scandals. For our own times do more abound in that woe, which the Lord cried: “Woe to the world because of scandals.” And, “Because iniquity hath abounded, the love of man shall wax cold.” For not even that holy Lot at Sodom suffered corporal persecution from any one, or had it been told him that he should not dwell there: the persecution of him were the evil doings of the Sodomites. Now then that Christ sitteth in Heaven, now that He is glorified, now that necks of kings are made subject to His yoke, and their brows placed beneath His sign, now that not any one remaineth to dare openly to trample upon Christians, still, however, we groan amid instruments and singers, still those enemies of the Martyrs, because with words and steel they have no power, with their own wantonness do persecute them. And O that we were sorrowing for Heathens alone: it would be some sort of comfort, to wait for those that not yet have been signed with the Cross of Christ; when they should be signed, and when, by His authority attached, they should cease to be mad. We see besides men wearing on their brow the sign of Him, at the same time on that same brow wearing the shamelessness of wantonness, and on the days and celebrations of the Martyrs not exulting but insulting. And amid these things we groan, and this is our persecution, if there is in us the love which saith, “Who is weak, and I am not weak? Who is scandalized, and I burn not?” Not any servant of God, then, is without persecution: and that is a true saying which the Apostle saith, “But even all men that will to live godly in Christ, shall suffer persecution.”…
[vers. 1.] Titulus ergo est psalmi hujus, ut solet titulus indicans in limine quid agatur in domo: Ipsi David filiorum Jonadab, et eorum qui primi captivi ducti sunt. Jonadab homo fuit quidam, commendatur nobis ex prophetia Jeremiae, qui filiis suis praeceperat ut vinum non biberent, neque in domibus, sed in tabernaculis habitarent. Praeceptum autem patris filii tenuerunt et servaverunt, et ex hoc benedici a Domino meruerunt . Dominus autem hoc non praeceperat, sed pater ipsorum. Sic autem hoc acceperunt, tanquam praeceptum a Domino Deo suo: quia etsi Dominus non praeceperat, ut non biberent vinum, et in tabernaculis habitarent; praeceperat tamen Dominus, ut filii patri obedirent. In ea ergo re sola filius non debet obedire patri suo, si aliquid pater ipsius jusserit contra Dominum Deum ipsius. Neque enim debet irasci pater, quando ei praeponitur Deus. Ubi autem hoc jubet pater quod contra Deum non sit, sic audiendus est, quomodo Deus; quia obedire patri jussit Deus. Benedixit ergo Deus filios Jonadab propter obedientiam, eosque objecit inobedienti populo suo, exprobrans quia cum filii Jonadab obedientes essent patri suo, illi non obedirent Deo suo. Cum autem ageret ista Jeremias, id agebat cum populo Israel, ut pararent se ad captivitatem ducendos esse in Babyloniam, et non resisterent voluntati Dei, nec sperarent aliud, nisi quia futuri essent captivi. Videtur ergo inde coloratus titulus hujus psalmi, ut cum dixisset, filiorum Jonadab, subjiceret, et eorum qui primi captivi ducti sunt: non quia filii Jonadab captivi ducti sunt, sed quia illis qui captivi ducendi erant oppositi sunt filii Jonadab, quia patri obedientes erant; ut intelligerent illi propterea se fieri captivos, quia Deo obedientes non fuerunt. Accedit etiam quia Jonadab interpretatur Domini Spontaneus. Quid est hoc, Domini spontaneus? Deo voluntate libenter serviens. Quid est, Domini spontaneus? In me sunt, Deus, vota tua, quae reddam laudis tibi . Quid est, Domini spontaneus? Voluntarie sacrificabo tibi . Si enim disciplina apostolica servum monet ut homini domino suo, non tanquam ex necessitate, sed ex voluntate serviat; et libenter serviendo se in corde liberum faciat; quanto magis Deo tota, et plena, et libenti voluntate serviendum est, qui videt ipsam voluntatem tuam? Nam si servus tibi non ex animo serviat, manus ejus, faciem ejus, praesentiam ejus potes videre; cor ejus non potes: et tamen ait illis Apostolus, Non ad oculum servientes. Et quid est, Non ad oculum? Quid ergo, visurus est dominus meus quomodo illi serviam, ut dicas mihi: Non ad oculum servientes? adjecit: Sed quasi servi Christi. Dominus homo non videt; sed Dominus Christus videt. Ex animo, inquit, cum bona voluntate . Talis fuit Jonadab; id est, hoc nomen ipsius interpretatur. Qui sunt ergo qui primi captivi ducti sunt? Ducti sunt filii Israel captivi primi, et secundi, et tertii; sed pro his Psalmus, aut de his Psalmus, qui primi ducti sunt, non hoc sonat: idem ipse psalmus discussus, perscrutatus, interrogatus omnibus versibus suis aliud tibi dicit, non de illis se loqui, qui homines nescio qui, nescio quando, irruentibus hostibus, in Babyloniam captivi ducti sunt ex Jerusalem. Sed dicit Psalmus, quid, nisi quod audistis ab Apostolo? Commendat nobis gratiam Dei; commendat nobis, quia nos per nosmetipsos nihil sumus: commendat nobis, quia quidquid sumus, illius misericordia sumus; quidquid autem ex nobis sumus, mali sumus. Quare ergo, captivi? et quare nomine captivitatis commendatur ipsa gratia liberatoris? Aperit, ipse dicit Apostolus: Condelector legi Dei secundum interiorem hominem: video autem aliam legem in membris meis repugnantem legi mentis meae, et captivum me ducentem in lege peccati, quae est in membris meis. Ecce habes duci captivum. Quid ergo commendat iste psalmus? Quod sequitur ibi Apostolus: Infelix ego homo, quis me liberabit de corpore mortis hujus? Gratia Dei per Jesum Christum Dominum nostrum . Quare ergo primi? Nam dictum est, quare captivi. Quantum arbitror, et hoc elucet. Quoniam in comparatione filiorum Jonadab omnis inobedientia culpata est. Per inobedientiam autem captivi facti sumus, quia ipse Adam non obediendo peccavit. Dictum est autem ab eodem Apostolo, quod et verum est, quia « omnes in Adam moriuntur, in quo omnes peccaverunt » . Merito et « primi ducti sunt captivi: » quia « primus homo de terra terrenus, secundus homo de coelo coelestis; qualis terrenus, tales et terreni; qualis coelestis, tales et coelestes. Sicut portavimus imaginem terreni, portemus et imaginem ejus qui de coelo est. » Primus homo captivos nos fecit; secundus homo nos de captivitate liberavit. Sicut enim in Adam omnes moriuntur, ita et in Christo omnes vivificabuntur . Sed in Adam moriuntur per carnis nativitatem; in Christo liberantur per cordis fidem. Non erat in potestate tua ut non nascereris ex Adam; est in potestate tua ut credas in Christum. Qantumcumque ergo ad primum hominem pertinere volueris, ad captivitatem pertinebis. Et quid est, pertinere volueris? aut quid est, pertinebis? Jam pertines: exclama, Quis me liberabit de corpore mortis hujus ? Audiamus ergo istum hoc exclamantem.
70.3 PL 36, 877
3. “O God, to my aid make speed” (ver. 1). For need we have for an everlasting aid in this world. But when have we not? Now however being in tribulation, let us especially say, “O God, to my aid make speed.” “Let them be confounded and fear that seek my soul.” Christ is speaking: whether Head speak or whether Body speak; He is speaking that hath said, “Why persecutest thou Me?” He is speaking that hath said, “Inasmuch as ye have done it to one of the least of Mine, to Me ye have done it.” The voice then of this Man is known to be of the whole man, of Head and of Body: that need not often be mentioned, because it is known. “Be they confounded,” he saith, “and fear that seek my soul.” In another Psalm He saith, “I was looking unto the right and saw, and there was not one that would know Me: flight hath perished from Me, and there is not one to seek out My soul.” There of persecutors He saith, that there was not one to seek out His soul: but here, “Let them be confounded and fear that seek My soul.”…And where is that which thou hast heard from thy Lord, “Love ye your enemies, do good to them that hate you, and pray for them that persecute you”? Behold thou sufferest persecution, and cursest them from whom thou sufferest: how dost thou imitate the Passions of thy Lord that have gone before, hanging on the cross and saying, “Father, forgive them, for they know not what they do.” To persons saying such things the Martyr replieth and saith, thou hast set before me the Lord, saying, “Father, forgive them, for they know not what they do:” understand thou my voice also, in order that it may be thine too: for what have I said concerning mine enemies? “Let them be confounded and fear.” Already such vengeance hath been taken on the enemies of the Martyrs. That Saul that persecuted Stephen, he was confounded and feared. He was breathing out slaughters, he was seeking some to drag and slay: a voice having been heard from above, “Saul, Saul, why persecutest thou Me,” he was confounded and laid low, and he was raised up to obedience, that had been inflamed unto persecuting. This then the Martyrs desire for their enemies, “Let them be confounded and fear.” For so long as they are not confounded and fear, they must needs defend their actions: glorious they think themselves, because they hold, because they bind, because they scourge, because they kill, because they dance, because they insult, and because of all these doings they be some time confounded and fear. For if they be confounded, they will also be converted: because converted they cannot be, unless they shall have been confounded and shall have feared. Let us then wish these things to our enemies, let us wish them without fear. Behold I have said, and let me have said it with you, may all that still dance and sing and insult the Martyrs “be confounded and fear:” at last within these walls confounded may they beat their breasts!
Deus, in te speravi; Domine, non confundar in aeternum. Jam confusus sum; vel non in aeternum! Quomodo enim non est confusus, cui dicitur: Quem fructum habuistis in his, in quibus nunc erubescitis . Quid ergo fiet, ne confundamur in aeternum? Accedite ad eum, et illuminamini, et vultus vestri non erubescent . Confusi estis in Adam: recedite ab Adam, accedite ad Christum, et jam non confundemini. In te speravi, Domine; non confundar in aeternum. Si in me confundor, in te non confundar in aeternum.
70.4 PL 36, 877
4. “Let them be turned away backward and blush that think evil things to me” (ver. 2). At first there was the assault of them persecuting, now there hath remained the malice of them thinking. In fact, there are in the Church distinct seasons of persecutions following one another. There was made an assault on the Church when kings were persecuting: and because kings had been foretold as to persecute and as to believe, when one had been fulfilled the other was to follow. There came to pass also that which was consequent; kings believed, peace was given to the Church, the Church began to be set in the highest place of dignity, even on this earth, even in this life: but there is not wanting the roar of persecutors, they have turned their assaults into thoughts. In these thoughts, as in a bottomless pit, the devil hath been bound, he roareth and breaketh not forth. For it hath been said concerning these times of the Church, “The sinner shall see, and shall be angry.” And shall do what? That which he did at first? Drag, bind, smite? He doeth not this. What then? “With his teeth he shall gnash, and shall pine away.” And with these men the Martyr is, as it were, angry, and yet for these men the Martyr prayeth. For in like manner as he hath wished well to those men concerning whom he hath said, “Let them be confounded and fear that seek my soul:” so also now, “Let them be turned backward, and blush, that think evil things to me.” Wherefore? In order that they may not go before, but follow. For he that censureth the Christian religion, and on his own system willeth to live, willeth as it were to go before Christ, as though He indeed had erred and had been weak and infirm, because He either willed to suffer or could suffer in the hands of the Jews; but that he is a clever man for guarding against all these things; in shunning death, even in basely lying to escape death, and slaying his soul that he may live in body, he thinketh himself a man of singular and prudent measures. He goeth before in censuring Christ, in a manner he outstrippeth Christ: let him believe in Christ, and follow Christ. For that which had been desired but now for persecutors thinking evil things, the same the Lord Himself said to Peter. Now in a certain place Peter willed to go before the Lord.…A little before, “Blessed art thou, Simon Bar-jona, for flesh and blood hath not revealed it to thee, but My Father which is in Heaven:” now in a moment, “Go back behind Me, Satan.” What is, “Go back behind Me”? Follow Me. Thou willest to go before Me, thou willest to give Me counsel, it is better that thou follow My counsel: this is, “go back,” go back behind Me. He is silencing one outstripping, in order that he may go backward; and He is calling him Satan, because he willeth to go before the Lord. A little before, “blessed;” now, “Satan.” Whence a little before, “blessed”? Because, “to thee,” He saith, “flesh and blood hath not revealed it, but My Father which is in Heaven.” Whence now, “Satan”? Because “thou savourest not,” He saith, “the things which are of God, but the things which are of men.” Let us then that would duly celebrate the nativities of the Martyrs, long for the imitation of the Martyrs; let us not wish to go before the Martyrs, and think ourselves to be of better understanding than they, because we shun sufferings in behalf of righteousness and faith which they shunned not. Therefore be they that think evil things, and in wantonness feed their hearts, “turned backward and blush.” Let them hear from the Apostle afterwards saying, “But what fruit had ye some time in those things at which ye now blush?”
[vers. 2.] In tua justitia erue me, et exime me. Non in mea, sed in tua; si enim in mea, ero ex illis de quibus ille ait: Ignorantes Dei justitiam, et suam justitiam volentes constituere, justitiae Dei non sunt subjecti . Ergo in tua justitia, non in mea. Quia mea quid? Praecessit iniquitas. Et cum ero justus, tua justitia erit: quia justitia mihi abs te data justus ero; et sic erit mea, ut tua sit, id est abs te mihi data. In eum enim credo qui justificat impium, ut deputetur fides mea ad justitiam . Erit ergo et sic justitia mea; non tamen tanquam propria mea, non tanquam a meipso mihi data: sicut putabant illi qui per litteram gloriabantur, et gratiam respuebant. Nam dictum est alio loco: Judica me, Domine, secundum justitiam meam . Certe non gloriabatur in sua justitia. Sed revoca ad me Apostolum: Quid enim habes quod non accepisti ? et sic dic justitiam tuam, ut memineris quod acceperis eam, et non eam invideas accipientibus. Nam et ille Pharisaeus, tanquam a Deo recepisset, dicebat: Gratias tibi, quia non sum sicut caeteri homines. Gratias tibi: bene. Quia non sum sicut caeteri homines: quare? Inde enim te delectat quia bonus es, quod alter malus est? Denique quid addidit? Injusti, raptores, adulteri, sicut et Publicanus iste. Hoc jam non est exsultare, sed insultare. Ille autem captivus nec oculos ad coelum audebat levare; sed percutiebat pectus suum, dicens: Domine, propitius esto mihi peccatori . Parum itaque est, ut illud quod in te est bonum agnoscas quod a Deo sit, nisi etiam inde non te extollas super illum quid nondum habet; qui fortasse cum acceperit, transiet te. Quando enim erat Saulus Stephani lapidator , quam multi erant Christiani quorum erat ille persecutor! Tamen quando conversus est, omnes qui se praecesserant superavit. Ergo dic Deo quod audis in Psalmo: In te speravi, Domine; non confundar in aeternum: in tua justitia, non in mea, erue me, et exime me. Inclina ad me aurem tuam. Et haec confessio est humilitatis. Qui dicit, Inclina ad me, confitetur quia jacet tanquam aeger prostratus medico stanti. Denique vide quia aeger loquitur: Inclina ad me aurem tuam, et salvum me fac.
70.5 PL 36, 878
5. What followeth? “Let them be turned away forthwith blushing, that say to me, Well, well” (ver. 3). Two are the kinds of persecutors, revilers and flatterers. The tongue of the flatterer doth more persecute than the hand of the slayer: for this also the Scripture hath called a furnace. Truly when the Scripture was speaking of persecution, it said, “Like gold in a furnace it hath proved them” (speaking of Martyrs being slain), “and as the holocaust’s victim it hath received them.” Hear how even the tongue of flatterers is of such sort: “The proving,” he saith, “of silver and of gold is fire; but a man is proved by the tongue of men praising him.” That is fire, this also is fire: out of both thou oughtest to go forth safe. The censurer hath broken thee, thou hast been broken in the furnace like an earthen vessel. The Word hath moulded thee, and there hath come the trial of tribulation: that which hath been formed, must needs be seasoned; if it hath been well moulded, there hath come the fire to strengthen. Whence He said in the Passion, “Dried up like a potsherd hath been My virtue.” For Passion and the furnace of tribulation had made Him stronger.…
[vers. 3.] Esto mihi in Deum protectorem. Non ad me jacula inimici perveniant, ego enim me protegere non possum. Et parum est, in protectorem; addidit, et in locum munitum, ut salvum facias me. In locum munitum mihi esto; tu esto locus munitus meus. Ubi est quod ab illo fugiebas, Adam, et te inter paradisi ligna abscondebas? Ubi est quod ejus faciem formidabas, ad quem gaudere consueveras ? Abiisti, et periisti: captivatus es, et ecce visitaris, et ecce non dimitteris; et ecce dimittuntur nonaginta novem oves in montibus, et quaeritur ovis perdita; et ecce dicitur de inventa ove: Mortuus erat, et revixit; perierat, et inventus est . Ecce ipse Deus factus est locus refugii tui, qui primo erat metus fugae tuae. In locum munitum, inquit, mihi esto, ut salvum facias me. Non ero salvus nisi in te: nisi tu fueris requies mea, sanari non poterit aegritudo mea. Leva me a terra; in te jaceam, ut surgam in locum munitum. Quid munitius? Cum ad illum locum confugeris, dic mihi quos adversarios formidabis? quis insidiabitur, et perveniet ad te? Nescio quis dicitur de montis vertice clamasse, cum imperator transiret, Non de te loquor: respexisse ille dicitur et dixisse, Nec ego de te. Contempserat imperatorem cum insignibus armis, et exercitu potente. Unde? De loco munito. Si securus ille in alta terra; quomodo tu in eo a quo factum est coelum et terra? Esto ergo mihi in Deum protectorem, et in locum munitum, ut salvum facias me. Ego si mihi alium locum elegero, salvus esse non potero. Elige certe, homo, si inveneris, munitiorem. Non est ergo quo fugiatur ab illo, nisi ad illum. Si vis evadere iratum, fuge ad placatum. Quoniam firmamentum meum, et refugium meum es tu. Firmamentum meum, quid est? Per te sum firmus, et ex te sum firmus. Quoniam firmamentum meum, et refugium meum es tu: ut fiam firmus ex te, sicubi fuero infirmatus in me, refugiam ad te. Firmum enim te facit gratia Christi, et immobilem adversus omnes tentationes inimici. Sed ibi est et humana fragilitas, ibi est adhuc prima captivitas, ibi est et lex in membris repugnans legi mentis, et captivum volens ducere in lege peccati : adhuc corpus quod corrumpitur, aggravat animam . Quantumlibet firmus sis ex gratia Dei; quamdiu adhuc portas terrenum vas, in quo thesaurus est Dei, aliquid etiam de ipso vase fictili formidandum est . Ergo firmamentum meum es tu, ut firmus sim in hoc saeculo adversus omnes tentationes. Sed si multae sunt, et turbant me, refugium meum tu es. Ad hoc enim confitebor infirmitatem meam, ut sim timidus tanquam lepus, quia spinis plenus tanquam ericius. Et, ut in alio psalmo dicitur, Petra est refugium ericiis et leporibus : Petra autem erat Christus .
70.6 PL 36, 879
6. And what cometh to pass when they are all turned back and blush, whether it be they that seek my soul, or they that think evil things to me, or they that with perverse and feigned benevolence with tongue would soften the stroke which they inflict, when they shall have been themselves turned away and confounded; there shall come to pass what? “Let them exult and be joyous in Thee:” not in me, not in this man or in that man; but in whom they have been made light that were darkness. “Let them exult and be joyous in Thee, all that seek Thee” (ver. 4). One thing it is to seek God, another thing to seek man. “Let them be joyous that seek Thee.” They shall not be joyous then that seek themselves, whom Thou hast first sought before they sought Thee. Not yet did that sheep seek the Shepherd, it had strayed from the flock, and He went down to it; He sought it, and carried it back upon His shoulders. Will He despise thee, O sheep, seeking Him, who hath first sought thee despising Him and not seeking Him? Now then begin thou to seek Him that first hath sought thee, and hath carried thee back on His shoulders. Do thou that which He speaketh of, “They that are My sheep hear My voice, and follow Me.” If then thou seekest Him that first hath sought thee, and hast become a sheep of His, and thou hearest the voice of thy Shepherd, and followest Him; see what He showeth to thee of Himself, what of His Body, in order that as to Himself thou mayest not err, as to the Church thou mayest not err, that no one may say to thee, that is Christ which is not Christ, or that is the Church which is not the Church. For many men have said that Christ had no flesh, and that Christ hath not risen in His Body: do not thou follow the voices of them. Hear thou the voice of Himself the Shepherd, that was clothed with flesh, in order that He might seek lost flesh. He hath risen again, and He saith, “Handle ye and see; for a spirit hath not flesh and bones as ye see Me have.” He showeth Himself to thee, the voice of Him follow thou. He showeth also the Church, that no one may deceive thee by the name of Church. “It behoved,” He saith, “Christ to suffer, and to rise again from the dead the third day, and that there should be preached repentance and remission of sins through all nations, beginning with Jerusalem.” Thou hast the voice of Thy Shepherd, do not thou follow the voice of strangers: and a thief thou shalt not fear, if thou shalt have followed the voice of the Shepherd. But how shalt thou follow? If thou shalt neither have said to any man, as if it were by his own merit, Well, well: nor shalt have heard the same with joy, so that thy head be not made fat with the oil of a sinner. “Let all them exult and be joyous in Thee, that seek Thee; and let them say”—let them say what, that exult? “Be the Lord alway magnified!” Let all them say this, that exult and seek Thee. What? “Be the Lord alway magnified; yea, they that love Thy salvation.” Not only, “Be the Lord magnified;” but also, “alway.”…A sinner thou art, be He magnified in order that He may call; thou confessest, be He magnified in order that He may forgive: now thou livest justly, be He magnified in order that He may direct: thou perseverest even unto the end, be He magnified in order that He may glorify. “Be the Lord,” then, “alway magnified; yea, they love His saving health.” For from Him they have salvation, not from themselves. The saving health of the Lord our God, is the Saviour our Lord Jesus Christ: whosoever loveth the Saviour, confesseth himself to have been made whole; whosoever confesseth himself to have been made whole, confesseth himself to have been sick. Not their own saving health, as if they could save themselves of themselves: not as it were the saving health of a man, as though by him they could be saved. “Do not,” he saith, “confide in princes, and in the sons of men, in whom there is no safety.” Why so? “Of the Lord is safety, and upon Thy people is Thy blessing.”
[vers. 4.] Deus meus, erue me de manu peccatoris. Generaliter peccatores, inter quos laborat iste qui de captivitate jam liberandus est; iste qui jam clamat: Infelix ego homo, quis me liberabit de corpore mortis hujus? Gratia Dei per Jesum Christum dominum nostrum ? Intus est hostis, lex illa in membris; sunt et foris hostes: quo clamas? Ad illum, cui clamatum est: Ab occultis meis munda me, Domine; et ab alienis parce servo tuo . Ergo, Salvum me fac cum dicitur, ab aegritudine tua dicitur interiore, id est ab iniquitate tua; ab ea qua captivus es, ab ea qua ad primum hominem pertines, ut inter primos captivos clames. Salvus autem factus ab iniquitate tua, vide jam et de iniquitatibus alienis, inter quos tibi necesse est vivere, quousque vita ista finiatur. Et quousque? Ecce finitur tibi: numquid finitur Ecclesiae. nisi in fine saeculi? Iste autem unus homo, unitas Christi, clamat has voces. Necesse est ergo ut multi exeuntes de hoc corpore fideles, jam sint in illa requie quam praestat Deus spiritibus fidelium: sed hic sunt adhuc membra Christi; in his qui in hac vita degunt, in his qui postea nascentur. Ergo usque in finem saeculi erit hic iste homo, qui clamat a peccatis suis liberari, et a lege membrorum repugnante legi mentis. Deinde inter peccata aliorum, inter quos necesse est ut vivat usque in finem. Sed duo habent genera peccatores isti: alii sunt qui Legem acceperunt, alii sunt qui non acceperunt; omnes Pagani Legem non acceperunt, omnes Judaei et Christiani Legem acceperunt. Ergo generale nomen est peccator; aut Legis transgressor, si accepit Legem; aut tantummodo iniquus sine Lege, si non accepit Legem. De utroque genere loquitur Apostolus, et dicit: Qui sine Lege peccaverunt, sine Lege peribunt; et qui in Lege peccaverunt, per Legem judicabuntur . Tu autem qui inter utrumque genus gemis, dic Deo quod audis in Psalmo: Deus meus, erue me de manu peccatoris. Cujus peccatoris? De manu Legem praetereuntis et iniqui. Est quidem et iniquus Legem praeteriens, non enim non iniquus qui Legem praeterit: sed omnis Legem praeteriens iniquus est, non omnis iniquus Legem praeterit. Ubi enim non est Lex, ait Apostolus, nec praevaricatio . Qui ergo Legem non acceperunt, iniqui dici possunt, praevaricatores non possunt. Judicantur utrique secundum merita sua. Sed ego qui de captivitate volo liberari per gratiam tuam, clamo ad te: Libera me de manu peccatoris. Quid est, de manu ejus? De potestate ejus; ne cum saevit, adducat ad consensionem; ne cum insidiatur, persuadeat iniquitatem. De manu Legem praetereuntis et iniqui. Responde illi: Quid te quaeris liberari de manu Legem praetereuntis et iniqui? Noli consentire; sed si saevit, patiens esto, tolera. Sed quis tolerat, si deserat ille qui fit locus munitus? Quare ergo dico: Libera me de manu Legem praetereuntis et iniqui? Quia non est in me ut patiens sim, sed in te qui donas patientiam.
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7. Behold, “Be the Lord magnified:” wilt thou never, wilt thou nowhere? In Him was something, in me nothing: but if in Him is whatsoever I am, be He, not I. But thou then what? “But I am needy and poor” (ver. 5). He is rich, He abounding, He needing nothing. Behold my light, behold whence I am illumined; for I cry, “Thou shalt illumine my candle, O Lord.” What then of thee? “But I am needy and poor.” I am like an orphan, my soul is like a widow destitute and desolate: help I seek, alway mine infirmity I confess. There have been forgiven me my sins, now I have begun to follow the commandments of God: still, however, I am needy and poor. Why still needy and poor? Because “I see another law in my members fighting against the law of my mind.” Why needy and poor? Because, “blessed are they that hunger and thirst after righteousness.” Still I hunger, still I thirst: my fulness hath been put off, not taken away. “O God, aid Thou me.” Most suitably also Lazarus is said to be interpreted, “one aided:” that needy and poor man, that was transported into the bosom of Abraham; and beareth the type of the Church, which ought alway to confess that she hath need of aid. This is true, this is godly. “I have said to the Lord, My God Thou art.” Why? “For my goods Thou needest not.” He needeth not us, we need Him: therefore He is truly Lord. For thou art not the very true Lord of thy servant: both are men, both needing God. But if thou supposest thy servant to need thee, in order that thou mayest give him bread; thou also needest thy servant, in order that he may aid thy labours. Each one of you doth need the other. Therefore neither of you is truly lord, and neither of you truly servant. Hear thou the true Lord, of whom thou art the true servant: “I have said to the Lord, My God Thou art.” Why art Thou Lord? “Because my goods Thou needest not”? But what of thee? “But I am needy and poor.” Behold the needy and poor: may God feed, may God alleviate, may God aid: “O God,” he saith, “aid Thou me.”
[vers. 5, 6.] Denique sequitur quare hoc dico: Quoniam tu es patientia mea. Jam si patientia, recte et quod sequitur: Domine, spes mea a juventute mea. Ideo patientia mea, quia spes mea: an potius ideo spes mea, quia patientia mea? Tribulatio, ait Apostolus, patientiam operatur, patientia probationem, probatio autem spem, spes vero non confundit . Merito in te speravi, Domine; non confundar in aeternum. Domine, spes mea a juventute mea. A juventute tua, Deus spes tua? Nonne et a pueritia tua, et ab infantia tua? Plane, inquit. Nam vide quid sequitur, ne hoc putares ita me dixisse, Spes mea a juventute mea, quasi nihil profuerit Deus infantiae vel pueritiae meae; audi quod sequitur: In te confirmatus sum ex utero. Audi adhuc: De ventre matris meae tu es protector meus. Quare ergo, a juventute mea, nisi ex quo in te coepi sperare? Ante enim non in te sperabam; quamvis tu fueris protector meus, qui me salvum perduxisti ad tempus quo in te discerem sperare. A juventute autem mea coepi in te sperare; ex quo me adversus diabolum armasti, ut in procinctu exercitus tui armatus fide tua, charitate, spe, caeterisque donis tuis confligerem adversus invisibiles inimicos tuos, audiremque ab Apostolo: Non est nobis colluctatio adversus carnem et sanguinem; sed adversus principatus, et potestates, et rectores mundi tenebrarum harum, adversus spiritualia nequitiae . Ergo juvenis est qui pugnat contra ista; sed quamvis juvenis sit, cadit, nisi ille sit spes ejus cui clamat: Domine, spes mea a juventute mea.
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8. “My helper and deliverer art Thou; O Lord, delay not.” Thou art the helper and deliverer: I need succour, help Thou; entangled I am, deliver Thou. For no one will deliver from entanglings except Thee. There stand round about us the nooses of divers cares, on this side and on that we are torn as it were with thorns and brambles, we walk a narrow way, perchance we have stuck fast in the brambles: let us say to God, “Thou art my deliverer.” He that showed us the narrow way, hath taught us to follow it.…
In te cantatio mea semper. Numquid ex quo in te sperare coepi usque nunc? Sed, semper. Quid est, semper? Non tantum tempore fidei, sed et tempore speciei. Nunc enim quamdiu sumus in corpore, peregrinamur a Domino; per fidem enim ambulamus, non per speciem : veniet tempus ut videamus quod non visum credimus; viso autem quod credimus, laetabimur: viso autem quod non crediderunt impii, confundentur. Tunc veniet res cujus est modo spes. Spes enim quae videtur, non est spes. Si autem quod non videmus speramus, per patientiam exspectamus . Modo ergo gemis, modo in locum refugii curris, ut salvus fias; modo in infirmitate positus medicum rogas: quid, cum acceperis perfectam etiam sanitatem? quid, cum effectus fueris aequalis Angelis Dei ? jam forte istam gratiam qua liberatus es oblivisceris? Absit. In te cantatio mea semper.
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9. What is, “delay not”? Because many men say, it is a long time till Christ comes. What then: because we say, “delay not,” will He come before He hath determined to come? What meaneth this prayer, “delay not”? May not Thy coming seem to me to be too long delayed. For to thee it seemeth a long time, to God it seemeth not long, to whom a thousand years are one day, or the three hours of a watch. But if thou shalt not have had endurance, late for thee it will be: and when to thee it shall be late, thou wilt be diverted from Him, and wilt be like unto those that were wearied in the desert, and hastened to ask of God the pleasant things which He was reserving for them in the Land; and when there were not given on their journey the pleasant things, whereby perchance they would have been corrupted, they murmured against God, and went back in heart unto Egypt: to that place whence in body they had been severed, in heart they went back. Do not thou, then, so, do not so: fear the word of the Lord, saying, “Remember Lot’s wife.” She too being on the way, but now delivered from the Sodomites, looked back; in the place where she looked back, there she remained: she became a statue of salt, in order to season thee. For to thee she hath been given for an example, in order that thou mayest have sense, mayest not stop infatuated on the way. Observe her stopping and pass on: observe her looking back, and do thou be reaching forth unto the things before, as Paul was. What is it, not to look back. “Of the things behind forgetful,” he saith. Therefore thou followest, being called to the heavenly reward, whereof hereafter thou wilt glory. For the same Apostle saith, “There remaineth for me a crown of righteousness, which in that day the Lord, the just Judge, shall render to me.”
[vers. 7.] Tanquam prodigium factus sum multis. Hic tempore spei, tempore gemitus, tempore humilitatis, tempore doloris, tempore infirmitatis, tempore vocis a compedibus, hic ergo quid? Tanquam prodigium factus sum multis. Unde, tanquam prodigium? unde mihi insultant qui me prodigium putant? Quia credo quod non video. Illi enim, beati in his quae vident, exsultant in potu, in luxuria, in scortationibus, in avaritia, in divitiis, in rapinis, in saecularibus dignitatibus, in dealbatione lutei parietis; in his exsultant: ambulo autem ego in viam dissimilem, contemnens ea quae praesentia sunt, et timens etiam prospera saeculi, nec alicubi securus nisi in promissis Dei. Et illi: Manducemus et bibamus; cras enim moriemur . Quid ais? repete. Manducemus, inquit, et bibamus. Age; quid postea dixisti? Cras enim moriemur. Terruisti; non seduxisti Plane hoc ipso quod postea dixisti, incussisti mihi timorem ne tibi consentiam. Cras enim moriemur, dixisti; et praecessit, Manducemus et bibamus. Cum enim dixisses, Manducemus et bibamus; adjunxisti, Cras enim moriemur. Audi contra a me: Imo jejunemus et oremus; cras enim moriemur. Hanc viam tenens arctam et angustam, tanquam prodigium factus sum multis; sed tu adjutor fortis. Adesto, o Domine Jesu, qui mihi dicas: Noli deficere in via angusta; ego prior transii, ego sum ipsa via , ego duco, in me duco, ad me perduco. Ergo quamvis prodigium factus sum multis; tamen non timebo, quia tu adjutor fortis.