Expositions on the Book of Psalms 85
85.1 Psalm LXXXV PL 36, 1081
1. …Its title is, “A Psalm for the end, to the sons of Core.” Let us understand no other end than that of which the Apostle speaks: for, “Christ is the end of the law.” Therefore when at the head of the title of the Psalm he placed the words, “for the end,” he directed our heart to Christ. If we fix our gaze on Him, we shall not stray: for He is Himself the Truth unto which we are eager to arrive, and He Himself the Way by which we run.…
Nullum majus donum praestare posset Deus hominibus, quam ut Verbum suum per quod condidit omnia, faceret illis caput, et illos ei tanquam membra coaptaret; ut esset Filius Dei et filius hominis, unus Deus cum Patre, unus homo cum hominibus: ut et quando loquimur ad Deum deprecantes, non inde Filium separemus; et quando precatur corpus Filii, non a se separet caput suum; sitque ipse unus salvator corporis sui Dominus noster Jesus Christus Filius Dei, qui et oret pro nobis, et oret in nobis, et oretur a nobis. Orat pro nobis, ut sacerdos noster; orat in nobis, ut caput nostrum, oratur a nobis, ut Deus noster. Agnoscamus ergo et in illo voces nostras, et voces ejus in nobis. Neque cum aliquid dicitur de Domino Jesu Christo, maxime in prophetia, quod pertineat velut ad quamdam humilitatem indignam Deo, dubitemus eam illi tribuere, qui non dubitavit se nobis adjungere. Ei quippe servit universa creatura, quia per ipsum facta est universa creatura. Et propterea, cum ejus sublimitatem divinitatemque intuemur, quando audimus, «In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum. Hoc erat in principio apud Deum. Omnia per ipsum facta sunt, et sine ipso factum est nihil» ; intuentes hanc et supereminentissimam et excedentem omnia creaturarum sublimia divinitatem Filii Dei, audimus etiam in aliqua parte Scripturarum velut gementem, orantem, confitentem; et dubitamus ei tribuere verba haec, ex eo quod cogitatio nostra de recenti ejus contemplatione quae erat in divinitate, pigrescit descendere ad ejus humilitatem; et tanquam faciat illi injuriam, si ejus verba in homine agnoscat, ad quem verba dirigebat cum Deum deprecaretur, haeret plerumque, et conatur mutare sententiam; et non ei occurrit in Scriptura, nisi quod ad ipsum recurrat, et ab illo deviare non sinat. Expergiscatur ergo, et evigilet in fide sua; et videat quia ille quem contemplabatur paulo ante in forma Dei, formam servi accepit, in similitudine hominum factus, et habitu inventus ut homo, humiliavit se factus obediens usque ad mortem ; et verba Psalmi voluit esse sua, in cruce pendens, et dicens: «Deus meus, Deus meus, utquid me dereliquisti» ? Oratur ergo in forma Dei, orat in forma servi: ibi Creator, hic creatus, creaturam mutandam non mutatus assumens, et secum nos faciens unum hominem, caput et corpus. Oramus ergo ad illum, per illum, in illo: et dicimus cum illo, et dicit nobiscum; dicimus in illo, dicit in nobis psalmi hujus orationem, qui intitulatur, «Oratio David.» Quia Dominus noster secundum carnem filius David: secundum vero divinitatem Dominus David, et creator David; et non solum ante David, sed et ante Abraham, ex quo David; sed et ante Adam, ex quo omnes homines; sed et ante coelum et terram, in quo omnis creatura est. Nemo ergo cum audit haec verba, dicat, Non Christus dicit; aut rursus dicat, Non ego dico: imo si se in Christi corpore agnoscit, utrumque dicat, et, Christus dicit, et, Ego dico. Noli aliquid dicere sine illo, et non dicit aliquid sine te. Nonne habemus in Evangelio? Ubi certe scriptum est, «In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum. Omnia per ipsum facta sunt;» ibi certe habemus, Et contristatus est Jesus , et fatigatus est Jesus , et dormivit Jesus , et esurivit et sitivit Jesus , et oravit, et pernoctavit in orando Jesus. «Pernoctabat,» inquit, «Jesus» , «et perstabat» «in orando; et globi sanguinis decurrebant per corpus ejus» . Quid ostendebat, quando per corpus orantis globi sanguinis destillabant, nisi quia corpus ejus, quod est Ecclesia, martyrum sanguine jam fluebat?
85.2 PL 36, 1082
2. The Prophet singeth to Him of the future, and useth words as it were of past time: he speaks of things future as if already done, because with God that which is future has already taken place.…“Lord, Thou hast been favourable unto Thy land” (ver. 1); as if He had already done so. “Thou hast turned away the captivity of Jacob.” His ancient people of Jacob, the people of Israel, born of Abraham’s seed, in the promise to become one day the heir of God. That was indeed a real people, to whom the Old Testament was given; but in the Old Testament the New was figured: that was the figure, this the truth expressed. In that figure, by a kind of foretelling of the future, there was given to that people a certain land of promise, in a region where the people of the Jews abode; where also is the city of Jerusalem, whose name we have all heard of. When this people had received possession of this land, they suffered many troubles from their neighbouring enemies who surrounded them: and when they sinned against their God, they were given into captivity, not for destruction, but for discipline; their Father not condemning, but scourging them. And after being seized on, they were set free, and many times were both made captives, and set free; and they are now in captivity, and that for a great sin, even because they crucified their Lord. What then are we to understand them to mean by the words, “Thou hast turned away the captivity of Jacob”?…This Psalm hath prophesied in song. “Thou hast turned away the captivity of Jacob.” To whom did it speak? To Christ; for it said, “for the end, for the sons of Core:” for He hath turned away the captivity of Jacob. Hear Paul himself confessing: “O wretched man that I am, who shall deliver me from the body of this death?” He asked who it should be, and straightway it occurred to him, “The grace of God through Jesus Christ our Lord.” Of this grace of God the Prophet speaketh to our Lord Jesus Christ, “Thou hast turned away the captivity of Jacob.” Attend to the captivity of Jacob, attend, and see that it is this: Thou hast turned away our captivity, not by setting us free from the barbarians, with whom we had not met, but by setting us free from bad works, from our sins, by which Satan held sway over us. For if any one has been set free from his sins, the prince of sinners hath not whence he may hold sway over him.
[«vers. 1.] Inclina, Domine, aurem tuam, et exaudi me.» Ille ex forma servi dicit; tu, serve, in forma Domini tui: «Inclina, Domine, aurem tuam.» Inclinat aurem, si tu non erigas cervicem: humiliato enim appropinquat; ab exaltato longe discedit, nisi quem ipse humiliatum exaltaverit. Inclinat ergo Deus aurem suam ad nos. Ille enim sursum est, nos deorsum; ille in altitudine, nos in humilitate, sed non relicti. «Ostendit» enim «dilectionem suam Deus in nobis: etenim cum adhuc peccatores essemus, Christus pro nobis mortuus est. Vix enim» inquit «pro justo quis moritur; nam pro bono forsitan quis audeat mori: Dominus autem noster pro impiis mortuus est» . Neque enim merita nostra praecesserant, pro quibus Filius Dei moreretur; sed magis quia nulla erant merita, magna erat misericordia. Quam certa ergo, quam firma promissione servat justis vitam suam, qui donavit injustis mortem suam? «Inclina, Domine, aurem tuam, et exaudi me; quoniam egenus et inops ego sum.» Ergo non inclinat aurem ad divitem: ad inopem et egenum inclinat aurem, id est, ad humilem et ad confitentem, ad indigentem misericordia: non ad saturatum et extollentem se, et jactantem, quasi nihil ei desit, et dicentem, «Gratias tibi, quia non sum sicut Publicanus iste.» Dives enim Pharisaeus jactabat merita sua: inops Publicanus confitebatur peccata sua .
85.3 PL 36, 1083
3. For how did He turn away the captivity of Jacob? See, how that that setting free is spiritual, see how that it is done inwardly. “Thou hast forgiven,” he saith, “the iniquity of Thy people: Thou hast covered all their sins” (ver. 2). Behold how He hath turned away their captivity, in that He hath remitted iniquity: iniquity held them captive; thy iniquity forgiven, thou art freed. Confess therefore that thou art in captivity, that thou mayest be worthy to be freed: for he that knoweth not of his enemy, how can he invoke the liberator? “Thou hast covered all their sins.” What is, “Thou hast covered”? So as not to see them. How didst Thou not see them? So as not to take vengeance on them. Thou wast unwilling to see our sins: and therefore sawest Thou them not, because Thou wouldest not see them: “Thou hast covered all their sins.” “Thou hast appeased all Thy anger: Thou hast turned Thyself from Thy wrathful indignation” (ver. 3).
Nec sic accipiatis, fratres, quod dixi, Ad divitem non inclinat aurem suam, tanquam non exaudiat Deus eos qui habent aurum et argentum, et familiam et fundos: si sic forte nati sunt, aut eum locum rerum humanarum tenent; tantum meminerint quod ait Apostolus, «Praecipe divitibus hujus mundi non superbe sapere» . Qui enim non superbe sapiunt, in Deo pauperes sunt; et pauperibus atque inopibus et egenis inclinat aurem suam. Norunt enim spem suam non esse in auro et argento, neque in illis rebus quibus ad tempus circumfluere videntur. Sufficit ut divitiae non illos perdant; ut non obsint sat est: nam prodesse nihil possunt. Plane prodest opus misericordiae et in divite et in paupere: in divite ex voluntate et opere, in paupere ex sola voluntate. Cum ergo talis est contemnens in se quidquid est unde superbia solet inflari, pauper Dei est: inclinat illi aurem suam, novit enim contribulatum cor ejus. Certe, fratres, ille pauper ante januam divitis ulcerosus qui jacebat, ab Angelis ablatus est in sinum Abrahae, sic legimus, sic credimus: dives autem ille qui induebatur purpura et bysso, et epulabatur quotidie splendide, ablatus est ad inferos ad tormenta . Numquid vere ille pauper merito illius inopiae ablatus est ab Angelis; dives autem ille peccato divitiarum suarum ad tormenta missus est? In illo paupere humilitas intelligitur honorificata, in illo divite superbia damnata. Breviter probo quia non divitiae, sed superbia in illo divite cruciabatur. Certe ille pauper in sinum Abrahae sublatus est: de ipso Abraham dicit Scriptura quia habebat hic plurimum auri et argenti, et dives fuit in terra . Si qui dives est, ad tormenta rapitur; quomodo Abraham praecesserat pauperem, ut ablatum in sinum suum susciperet? Sed erat Abraham in divitiis pauper, humilis, tremens omnia praecepta, et obaudiens. Usque adeo autem pro nihilo habebat illas divitias, ut jussus a Domino filium suum immolaret , cui servabat divitias. Discite ergo esse inopes et pauperes; sive qui habetis aliquid in isto saeculo, sive qui non habetis. Nam et hominem mendicum invenis superbientem, et hominem habentem divitias invenis confitentem. Resistit Deus superbis, et holosericatis et pannosis: humilibus autem dat gratiam , et habentibus aliquam substantiam hujus saeculi et non habentibus. Interior inspector est Deus; ibi appendit, ibi examinat: stateram Dei non vides; cogitatio tua in illam levatur. Videte quia meritum exauditionis suae, id est, quo exaudiretur, in eo posuit ut diceret, «Quoniam egenus et inops ego sum.» Observa ne non sis egenus et inops: si non fueris, non exaudieris. Quidquid est circa te vel in te unde possis praesumere, abjice a te; tota praesumptio tua Deus sit: illius indigens esto, ut ipso implearis. Quidquid enim aliud habueris sine ipso, latius inanis es.
85.4 PL 36, 1084
4. And as these things are said of the future, though the sound of the words is past, it follows: “Turn us, O God of our salvation” (ver. 4). That which he had just related as if it were done, how prayeth he that it may be done, except because he wished to show that he had spoken as if of the past in prophecy? But that it was not yet done which he had said was done he showeth by this, that he prayeth that it may be done: “Turn us, O God of our salvation, and turn away Thine anger from us.” Didst thou not say before: “Thou hast appeased all Thy anger, Thou has turned Thyself from Thy wrathful indignation”? How then now sayest thou, “And turn away Thine anger from us”? The Prophet answereth: These things I speak of as done, because I see them about to be done: but because they are not yet done, I pray that they may come, which I have already seen.
[«vers. 2] Custodi animam meam, quoniam sanctus sum.» Hoc vero, «quoniam sanctus sum,» nescio utrum potuerit forte alius dicere, nisi ille qui sine peccato erat in hoc mundo; peccatorum omnium non commissor, sed dimissor. Agnoscimus vocem dicentis, «Quoniam sanctus sum, custodi animam meam:» utique in illa forma servi, quam assumpserat. Ibi enim caro, ibi et anima. Neque enim, ut nonnulli dixerunt, caro sola erat et Verbum; sed et caro, et anima, et Verbum: et totum hoc unus Filius Dei, unus Christus, unus Salvator; in forma Dei aequalis Patri, in forma servi caput Ecclesiae. Ergo, «Quoniam sanctus sum,» cum audio, vocem ejus agnosco; et hic separo meam? Certe inseparabiliter a corpore suo loquitur, cum sic loquitur. Et audebo ego dicere, «Quoniam sanctus sum?» Si sanctus tanquam sanctificans, et nullo sanctificante indigens; superbus et mendax: si autem sanctus sanctificatus, secundum id quod dictum est, «Sancti estote, quia et ego sanctus sum» ; audeat et corpus Christi, audeat et unus ille homo clamans a finibus terrae , cum capite suo, et sub capite suo dicere, «Quoniam sanctus sum.» Accepit enim gratiam sanctitatis, gratiam Baptismi et remissionis peccatorum. «Et haec quidem fuistis,» ait Apostolus, enumerans multa peccata, et levia et gravia, et usitata et horribilia: «Et haec quidem fuistis; sed abluti estis, sed sanctificati estis» . Si ergo sanctificatos dicit, dicat et unusquisque fidelium, «Sanctus sum.» Non est ista superbia elati, sed confessio non ingrati. Si enim dixeris te ex te esse sanctum, superbus es: rursus, fidelis in Christo, et membrum Christi, si te dixeris non esse sanctum, ingratus es. Arguens enim superbiam Apostolus, non ait, Non habes; sed ait, «Quid enim habes quod non accepisti» ? Non arguebaris, quia dicebas te habere quod non habes; sed quia ex te tibi volebas esse quod habes. Imo et habere te agnosce, et ex te nihil habere, ut nec superbus sis, nec ingratus. Dic Deo tuo: Sanctus sum, quia sanctificasti me; quia accepi, non quia habui; quia tu dedisti, non quia ego merui. Etenim ex alio latere incipis injuriam facere ipsi Domino nostro Jesu Christo. Si enim Christiani omnes et fideles et baptizati in illo ipsum induerunt, sicut Apostolus dicit, «Quotquot in Christo baptizati estis, Christum induistis» ; si membra sunt facti corporis ejus, et dicunt se sancta non esse, capiti ipsi faciunt injuriam, cujus membra sancta non sunt. Jam vide ubi sis, et de capite tuo dignitatem cape. Etenim eras in tenebris, «nunc autem lux in Domino. Fuistis,» inquit, «aliquando tenebrae» (Ephes. V. 8); sed numquid tenebrae remansistis? Ad hoc illuminator venit, ut et tenebrae remaneretis, an ut in illo lux fieretis? Ergo dicat et unusquisque christianus, imo dicat totum corpus Christi, clamet ubique patiens tribulationes, diversas tentationes et scandala innumerabilia; dicat, «Custodi animam meam, quoniam sanctus sum: salvum fac servum tuum, Deus meus, sperantem in te.» Ecce ille sanctus non est superbus, quia sperat in Domino.
85.5 PL 36, 1085
5. “Be not angry with us for ever” (ver. 5). For by the anger of God we are subject to death, and by the anger of God we eat bread on this earth in want, and in the sweat of our face. This was Adam’s sentence when he sinned: and that Adam was every one of us, for “in Adam all die;” the sentence passed on him hath taken effect after him on us. For we were not yet ourselves, but we were in Adam: therefore whatever happened to Adam himself took effect on us also, so that we should die: for we all were in him.…So far as this the sin of thy father hurts thee not, if thou hast changed thyself, even as it would not hurt thy father if he had changed himself. But that which our stock hath received unto its subjection to death, it hath derived from Adam. What hath it so derived? That frailty of the flesh, this torture of pains, this house of poverty, this chain of death, and snares of temptations; all these things we carry about in this flesh; and this is the anger of God, because it is the vengeance of God. But because it was so to be, that we should be regenerated, and by believing should be made new, and all that mortality was to be removed in our resurrection, and the whole man was to be restored in newness; “For as in Adam all die, so also in Christ shall all be made alive;” seeing this the Prophet saith, “Be not angry with us for ever, nor stretch out Thy wrath from one generation to another.” The first generation was mortal by Thy wrath: the second generation shall be immortal by Thy mercy.…
[«vers. 3.] Miserere mei, Domine, quoniam ad te clamavi tota die:» non una die. «Tota die,» omni tempore intellige: ex quo corpus Christi gemit in pressuris, usque in finem saeculi quo transeunt pressurae, gemit iste homo, et clamat ad Deum; et unusquisque nostrum proportione habet clamorem suum in toto isto corpore. Clamasti tu diebus tuis, et transierunt dies tui; successit tibi alius, et clamavit diebus suis; et tu hic, ille ibi, ille alibi: corpus Christi tota die clamat, sibi decedentibus et succedentibus membris. Unus homo usque in finem saeculi extenditur: eadem membra Christi clamant, et quaedam membra jam in illo requiescunt, quaedam modo clamant, quaedam vero cum ipsi nos requieverimus clamabunt, et post illa alia clamabunt. Totius corporis Christi hic attendit vocem, dicentis: «Ad te clamavi tota die.» Caput autem nostrum ad dexteram Patris interpellat pro nobis : alia membra recipit, alia flagellat, alia mundat, alia consolatur, alia creat, alia vocat, alia revocat, alia corrigit, alia redintegrat.
85.6 PL 36, 1085
6. “O God, Thou shalt turn us again, and make us alive” (ver. 6). Not as if we ourselves of our own accord, without Thy mercy, turn unto Thee, and then Thou shalt make us alive: but so that not only our being made alive is from Thee, but our very conversion, that we may be made alive. “And Thy people shall rejoice in Thee.” To their own evil they shall rejoice in themselves: to their own good they shall rejoice in Thee. For when they wished to have joy of themselves, they found in themselves woe: but now because God is all our joy, he that will rejoice securely, let him rejoice in Him who cannot perish. For why, my brethren, will ye rejoice in silver? Either thy silver perisheth, or thou: and no one knows which first: yet this is certain, that both shall perish; which first, is uncertain. For neither can man remain here always, nor can silver remain here always: so too gold, so garments, so houses, so money, so broad lands, so, lastly, this light itself. Be not thou willing then to rejoice in these: but rejoice in that light which hath no setting: rejoice in that dawn which no yesterday precedes, which no to-morrow follows. What light is that? “I,” saith He, “am the Light of the world.” He who saith unto thee, “I am the Light of the world,” calls thee to Himself. When He calls thee, He converts thee: when He converts thee, He healeth thee: when He hath healed thee, thou shalt see thy Converter, unto whom it is said, “Show us Thy mercy, O Lord, and grant us Thy salvation” (ver. 7): Thy salvation, that is, Thy Christ. Happy is he unto whom God showeth His mercy. He it is who cannot indulge in pride, unto whom God showeth His mercy. For by showing him His salvation He persuadeth him that whatever good man has, he hath not but from Him who is all our good. And when a man has seen that whatever good he has he hath not from himself, but from his God; he sees that everything which is praised in him is of the mercy of God, not of his own deserving; and seeing this, he is not proud; not being proud, he is not lifted up; not lifting himself up, he falleth not; not falling, he standeth; standing, he clingeth fast; clinging fast, he abideth; abiding, he enjoyeth, and rejoiceth in the Lord his God. He who made him shall be unto him a delight: and his delight no one spoileth, no one interrupteth, no one taketh away.…Therefore, what saith John in his Epistle? “Beloved, now are we the sons of God, and it doth not yet appear what we shall be.” Who would not rejoice, if suddenly while he was wandering abroad, ignorant of his descent, suffering want, and in a state of misery and toil, it were announced, Thou art the son of a senator: thy father enjoys an ample patrimony on your family estate; I bid thee return to thy father: how would he rejoice, if this were said to him by some one whose promise he could trust? One whom we can trust, an Apostle of Christ, hath come and said to us, Ye have a father, ye have a country, ye have an inheritance. Who is that father? “Beloved, we are the sons of God.”…Therefore He promised us to show Himself unto us. Think, my brethren, what His beauty is. All those beautiful things which ye see, which ye love, He made. If these are beautiful, what is He Himself? If these are great, how great is He? Therefore from these things which we love here, let us the more long for Him: and despising these things, let us love Him: that by that very love we may by faith purify our hearts, and His vision, when it cometh, may find our heart purified. The light which shall be shown unto us ought to find us whole: this is the work of faith now. This is what we have spoken here: “And grant us Thy salvation:” grant us Thy Christ, that we may know Thy Christ, see Thy Christ; not as the Jews saw Him and crucified Him, but as the Angels see Him, and rejoice.
[«vers. 4.] Jucunda animam servi tui; quoniam ad te, Domine, levavi animam meam.» Jucunda eam, quia levavi ad te eam. In terra enim erat, et in terra amaritudinem sentiebat: ne in amaritudine contabesceret, ne omnem tuae gratiae suavitatem amitteret, levavi eam ad te; jucunda eam apud te. Solus enim tu es jucunditas: amaritudine plenus est mundus. Certe recte admonet membra sua ut sursum cor habeant. Audiant ergo, et faciant; levent ad illum quod male est in terra. Ibi enim non putrescit cor, si levetur ad Deum. Frumentum si haberes in inferioribus, ne putresceret, levares ad superiora. Frumento mutares locum, et cor permittis in terra putrescere? Frumentum levares in superiora; cor leva in coelum. Et unde, inquis, possum? Qui funes, quae machinae, quae scalae opus sunt? Gradus, affectus sunt; iter tuum, voluntas tua est. Amando ascendis, negligendo descendis. Stans in terra, in coelo es, si diligas Deum. Non enim sic levatur cor, quomodo levatur corpus: corpus ut levetur, locum mutat; cor ut levetur, voluntatem mutat. «Quoniam ad te, Domine, levavi animam meam.»
85.7 PL 36, 1085
7. “I will hearken” (ver. 8). The Prophet spoke: God spoke within in him, and the world made a noise without. Therefore, retiring for a little from the noise of the world, and turning himself back upon himself, and from himself upon Him whose voice he heard within; sealing up his ears, as it were, against the tumultuous disquietude of this life, and against the soul weighed down by the corruptible body, and against the imagination, that through the earthly tabernacle pressing down, thinketh on many things, he saith, “I will hearken what the Lord God speaketh in me;” and he heard, what? “For He shall speak peace unto His people.” The voice of Christ, then, the voice of God, is peace: it calleth unto peace. Ho! it saith, whosoever are not yet in peace, love ye peace: for what can ye find better from Me than peace? What is peace? Where there is no war. What is this, where there is no war? Where there is no contradiction, where there is no resistance, nothing to oppose. Consider if we are yet there: consider if there is not now a conflict with the devil, if all the saints and faithful ones wrestle not with the prince of demons. And how do they wrestle with him whom they see not? They wrestle with their own desires, by which he suggests unto them sins: and by not consenting to what he suggests, though they are not conquered, yet they fight. Therefore there is not yet peace where there is fighting.…Whatever we provide for our refreshment, there again we find weariness. Art thou hungry? one asks thee: thou answerest, I am. He places food before thee for thy refreshment; continue thou to use it, for thou hadst need of it; yet in continuing that which thou needest for refreshment, therein findest thou weariness. By long sitting thou wast tired; thou risest and refreshest thyself by walking; continue that relief, and by much walking thou art wearied; again thou wouldest sit down. Find me anything by which thou art refreshed, wherein if thou continue thou dost not again become weary. What peace then is that which men have here, opposed by so many troubles, desires, wants, wearinesses? This is no true, no perfect peace. What will be perfect peace? “This corruptible must put on incorruption, and this mortal must put on immortality.”…Persevere in eating much; this itself will kill thee: persevere in fasting much, by this thou wilt die: sit continually, being resolved not to rise up, by this thou wilt die: be always walking so as never to take rest, by this thou wilt die; watch continually, taking no sleep, by this thou wilt die; sleep continually, never watching, thus too thou wilt die. When therefore death shall be swallowed up in victory, these things shall no longer be: there will be full and eternal peace. We shall be in a City, of which, brethren, when I speak I find it hard to leave off, especially when offences wax common. Who would not long for that City whence no friend goeth out, whither no enemy entereth, where is no tempter, no seditious person, no one dividing God’s people, no one wearying the Church in the service of the devil; since the prince himself of all such is cast into eternal fire, and with him those who consent unto him, and who have no will to retire from him? There shall be peace made pure in the sons of God, all loving one another, seeing one another full of God, since God shall be all in all. We shall have God as our common object of vision, God as our common possession, God as our common peace. For whatever there is which He now giveth unto us, He Himself shall be unto us instead of His gifts; this will be full and perfect peace. This He speaketh unto His people: this it was which he would hearken unto who said, “I will hearken what the Lord God will say unto me: for He shall speak peace unto His people, and to His saints, and unto those who turn their hearts unto Him.” Lo, my brethren, do ye wish that unto you should belong that peace which God uttereth? Turn your heart unto Him: not unto me, or unto that one, or unto any man. For whatever man would turn unto himself the hearts of men, he falleth with them. Which is better, that thou fall with him unto whom thou turnest thyself, or that thou stand with Him with whom thou turnest thyself? Our joy, our peace, our rest, the end of all troubles, is none but God: blessed are “they that turn their hearts unto Him.”
[«vers. 5.] Quia tu, Domine, suavis es ac mitis.» Ideo jucunda. Tanquam taedio affectus ex amaritudine terrenorum indulcari voluit, et quaesivit fontem dulcedinis, et in terra non invenit. Quacumque enim se vertebat, scandala, timores, tribulationes, tentationes inveniebat. In quo homine securitas? de quo certum gaudium? Nec de se ipso utique; quanto magis de alio? Aut mali sunt, et necesse est eos pati, et sperare quia mutari possunt; aut boni sunt, et sic eos oportet diligere, ut timeamus (quia possunt mutari) ne mali sint: ibi malitia eorum facit amaritudinem animae; hic sollicitudo et timor, ne labatur qui bene ambulat. Quocumque ergo se converterit, in terrenis rebus amaritudinem invenit; unde dulcescat non habet, nisi levet se ad Deum. «Quoniam tu, Domine, suavis et mitis.» Quid est «mitis?» Portans me, donec perficias me. Vere enim, fratres mei, dicam tanquam homo in hominibus, et ex hominibus: ferat quisque cor suum, et intueatur se sine adulatione, et sine palpatione. Nihil est enim stultius quam ut seipsum quisque palpet atque seducat. Attendat ergo et videat quanta aguntur in corde humano; quemadmodum ipsae plerumque orationes impediantur vanis cogitationibus, ita ut vix stet cor ad Deum suum: et vult se tenere ut stet, et quodammodo fugit a se, nec invenit cancellos quibus se includat, aut obices quosdam quibus retineat avolationes suas et vagos quosdam motus, et stet jucundari a Deo suo. Vix est ut occurrat talis oratio inter multas orationes. Diceret unusquique sibi contingere, et alteri non contingere, nisi inveniremus in Scripturis Dei David orantem quodam in loco, et dicentem: «Quoniam inveni, Domine, cor meum, ut orarem ad te» . Invenire se dixit cor suum, quasi soleret ab eo fugere, et ille sequi quasi fugitivum, et non posse comprehendere, et clamare ad Deum, «Quoniam cor meum dereliquit me» . Itaque, fratres mei, attendens quod hic ait, «Suavis es tu et mitis;» videor mihi videre hic quod ait, «mitis. Jucunda animam servi tui, quoniam ad te levavi animam meam; quoniam tu suavis et mitis es:» videor mihi videre ad hoc dixisse mitem Deum, quia patitur ista nostra, et exspectat tamen a nobis orationem, ut perficiat nos; et quando illi eam dederimus, accipit grate, et exaudit; nec meminit tantas quas incondite fundimus, et accipit unam quam vix invenimus. Quis enim est, fratres mei, homo, cum quo si coeperit amicus ejus colloqui, et voluerit ille respondere collocutioni ejus, et viderit eum averti a se, et aliud loqui ad alium, qui hoc ferat? Aut si forte interpelles judicem, et constituas eum loco ut te audiat, et subito cum ad eum loqueris, dimittas eum, et incipias fabulari cum amico tuo; quando te tolerat? Et tolerat Deus tot corda precantium, et diversas res cogitantium: omitto dicere et noxias, omitto dicere aliquando perversas et inimicas Deo; ipsas superfluas cogitare injuria est ejus, cum quo loqui coeperas. Oratio tua locutio est ad Deum: quando legis, Deus tibi loquitur; quando oras, Deo loqueris. Sed quid? desperandum est de genere humano, et dicendum jam ad damnationem pertinere omnem hominem cui subrepserit aliqua cogitatio oranti, et interruperit orationem ipsius? Si hoc dixerimus, fratres, quae spes remaneat non video. Porro quia est aliqua spes ad Deum, quia magna est ejus misericordia, dicamus ei: «Jucunda animam servi tui, quoniam ad te, Domine, levavi animam meam.» Et quomodo eam levavi? Quomodo potui, quomodo tu vires dedisti, quomodo eam fugientem apprehendere valui. Et excidit tibi, quia quotiescumque ante me stetisti (puta Deum dicere), tanta vana et superflua cogitasti, et vix mihi fixam et stabilem orationem fudisti: «Quia tu suavis es, Domine, ac mitis:» mitis es, tolerans me. Ex aegritudine defluo; cura, et stabo: confirma, et firmus ero. Donec autem facias, toleras me: «Quia tu suavis es, Domine, et mitis.»
85.8 PL 36, 1087
8. “Nevertheless, His salvation is nigh them that fear Him” (ver. 9). There were some even then who feared Him in the Jewish people. Everywhere throughout the earth idols were worshipped: devils were feared, not God: in that nation God was feared. But why was He feared? In the Old Testament He was feared, lest He should give them up to captivity, lest He should take away their land from them, lest He should destroy their vines with hail, lest He should make their wives barren, lest He should take away their children from them. For these carnal promises of God captivated their minds, which as yet were of small growth, and for these things God was feared: but He was near unto them who even for these things feared Him. The Pagan prayed for land to the devil: the Jew prayed for land to God: it was the same thing which they prayed for, but not the same to whom they prayed. The latter, though seeking what the Pagan sought, yet was distinguished from the Pagan; for he sought it of Him who had made all things. And God, who was far from the Gentiles, was near unto them: yet He had regard even to those who were afar off, and to those who were near, as the Apostle said: “And He came and preached peace to you who were afar off, and to them that were near.” Whom did He mean by those near? The Jews, because they worshipped one God. Whom by those who were afar off? The Gentiles, because they had left Him by whom they were made and worshipped things which themselves had made. For it is not in space that any one is far from God, but in affections. Thou lovest God, thou art near unto Him. Thou hatest God, thou art far off. Thou art standing in the same place, both while thou art near and far off. This it was, my brethren, which the Prophet had regard to: although he saw the mercy of God extending over all, yet he saw something especial and peculiar shown toward the Jews, and he saith, “Nevertheless, I will hearken what the Lord God shall say unto me: for He shall speak peace unto His people;” and His people shall be, not Judæa only, but it shall be gathered together out of all nations: “For He shall speak peace unto His Saints, and to those who turn their hearts unto Him,” and to all who shall turn their hearts unto Him from the whole world. “Nevertheless, His salvation shall be nigh them that fear Him, that glory may dwell in our land:” that is, in that land in which the Prophet was born, greater glory shall dwell, because Christ began to be preached from thence. Thence were the Apostles, and thither first they were sent; from thence were the Prophets, there first was the Temple, there sacrifice was made to God, there were the Patriarchs, there He Himself came of the seed of Abraham, there Christ was manifested, there Christ appeared; for from thence was the Virgin Mary who bore Christ. There He walked with His feet, there He worked miracles. Thirdly, He ascribed so great honour to that nation, that when a certain Canaanitish woman interrupted Him, praying for the healing of her daughter, He said unto her, “I am not sent but unto the lost sheep of the house of Israel.” Seeing this, the Prophet saith, “that glory may dwell in our land.”
«Et multum misericors.» Non enim solum misericors, sed «multum misericors:» abundat enim iniquitas nostra, abundat et misericordia tua. «Et multum misericors es omnibus invocantibus te.» Et quid est quod dicit multis locis Scriptura, quia «invocabunt, et non exaudiam eos» (certe «misericors omnibus invocantibus te»); nisi quia quidam invocantes, non ipsum invocant? de quibus dicitur, «Deum non invocaverunt» . Invocant, sed non Deum. Invocas quidquid amas; invocas quidquid in te vocas, invocas quidquid vis ut veniat ad te. Porro, si Deum propterea invocas, ut veniat ad te pecunia, ut veniat ad te haereditas, ut veniat ad te saecularis dignitas; illa invocas quae vis ut veniant ad te: sed Deum tibi adjutorem ponis cupiditatum, non exauditorem desideriorum. Deus bonus, si det quod vis. Quid, si male vis, nonne erit magis non dando misericors? Porro, si non dederit, jam nihil tibi Deus est; et dicis: Quantum rogavi, quam saepe rogavi, et non sum exauditus! Quid enim petebas? Forte mortem inimici tui. Quid, si et ille petebat tuam? Qui te creavit, ipse et illum; homo es, homo est et ille: Deus autem judex est; audit ambos, et non exaudit ambos. Tristis es, quia non es exauditus contra illum; gaude, quia non est exauditus contra te. Ego, inquis, non hoc petebam; non inimici mei petebam mortem, sed vitam petebam filii mei: quid mali petebam? Nihil mali petebas, sicut tu sentiebas. Nam quid, si ille raptus est, ne malitia mutaret intellectum illius ? Sed peccator, inquis, erat; et ideo volebam eum vivere, ut corrigeretur. Tu volebas eum vivere, ut melior esset: quid si Deus noverat, si viveret, pejorem futurum? Unde ergo nosti quid illi prodesset, mori an vivere? Si ergo non nosti, redi ad cor tuum, dimitte Deo consilium suum. Quid ergo, inquis, faciam? quid orem? Quid ores? Quod te docuit Dominus, quod te docuit coelestis magister. Invoca Deum tanquam Deum, ama Deum tanquam Deum: illo melius nihil est; ipsum desidera, ipsum concupisce. Vide invocantem Deum in alio psalmo: «Unam petii a Domino hanc requiram.» Quid est quod petit? «Ut inhabitem in domo Domini per omnes dies vitae meae.» Utquid hoc? «Ut contempler delectationem Domini» . Si ergo amator Dei esse vis, sincerissimis medullis castisque suspiriis ipsum dilige, ipsum ama, illi flagra, illi inhia quo jucundius nihil invenis, quo melius, quo laetius, quo diuturnius Quid enim tam diuturnum, quam id quod est sempiternum? Non times ne aliquando a te pereat, qui facit ne tu pereas. Si ergo tu invocas Deum tanquam Deum, securus esto, exaudiris; pertines ad istum versum, «Et multum misericors omnibus invocantibus te.»
85.9 PL 36, 1088
9. “Mercy and truth have met together” (ver. 10). “Truth in our land,” in a Jewish person, “mercy” in the land of the Gentiles. For where was truth? Where the utterances of God were. Where was mercy? On those who had left their God, and turned themselves unto devils. Did He look down also upon them? Yea, as if He said, Call those who are fugitives afar off, who have departed far from Me: call them, let them find Me who seek them, since they themselves would not seek Me. Therefore, “Mercy and truth have met together: righteousness and peace have kissed each other.” Do righteousness, and thou shalt have peace; that righteousness and peace may kiss each other. For if thou love not righteousness, thou shalt not have peace; for those two, righteousness and peace, love one another, and kiss one another: that he who hath done righteousness may find peace kissing righteousness. They two are friends: thou perhaps willest the one, and not the other: for there is no one who wills not peace: but all will not work righteousness. Ask all men, Willest thou peace? With one mouth the whole race of man answers thee, I wish, I desire, I will, I love it. Love also righteousness: for these two, righteousness and peace, are friends; they kiss one another: if thou love not the friend of peace, peace itself will not love thee, nor come unto thee. For what great thing is it to desire peace? Every bad man longeth for peace. For peace is a good thing. But do righteousness, for righteousness and peace kiss one another, they quarrel not together.…
Noli ergo dicere: Illud mihi non dedit. Redi ad conscientiam tuam; libra, interroga, parcere illi noli. Si vere Deum invocasti, certus esto quia id forte quod volebas temporaliter, ideo non dedit, quia non tibi proderat. Aedificetur in hoc cor vestrum, fratres, cor christianum, cor fidele; ne incipiatis tristes facti, veluti fraudati desideriis vestris, ire in indignationem contra Deum: etenim non expedit adversus stimulum calcitrare . Recurrite ad Scripturas. Exauditur diabolus, et non exauditur Apostolus: quid vobis videtur? Quomodo exaudiuntur daemones? Petierunt se ire in porcos, et concessum est eis . Quomodo exauditus est diabolus? Petiit Job tentandum, et accepit . Quomodo non exauditus est Apostolus? «In magnitudine,» inquit, «revelationum ne extollar, datus est mihi stimulus carnis meae, angelus satanae qui me colaphizet: propter quod ter Dominum rogavi ut auferret eum a me, et dixit mihi: Sufficit tibi gratia mea; nam virtus in infirmitate perficitur . Exaudivit eum quem disponebat damnare, et non exaudivit eum quem volebat sanare. Nam et aeger petit multa a medico, non dat medicus: non exaudit ad voluntatem, ut exaudiat ad sanitatem. Ergo medicum tuum pone Deum; pete ab illo salutem, et salus tua ipse erit: non quasi salutem extrinsecus, sed ut salus ipse sit; ne rursus ames aliam salutem praeter ipsum, sed quomodo habes in psalmo, «Dic animae meae, Salus tua ego sum» . Quid ad te, quid tibi dicat, ut se tibi det? Vis ut det se tibi? Quid si quod vis habere, non vult ipse ut habeas, ut se tibi det? Impedimenta removet, ut intret ad te. Bona cogitate et considerate, fratres, quae dat Deus peccatoribus; et hinc intelligite quid servet servis suis. Peccatoribus blasphemantibus eum quotidie dat coelum et terram, dat fontes, fructus, salutem, filios, copias, ubertatem: haec omnia bona non dat nisi Deus. Qui talia peccatoribus dat, quid eum putas servare fidelibus suis? Hoccine de illo sentiendum est, quia qui talia malis dat, nihil servat bonis? Imo vero servat, non terram, sed coelum. Vilius forte aliquid dico, cum dico coelum; sed seipsum, qui fecit coelum. Pulchrum est coelum, sed pulchrior est fabricator coeli. Sed video coelum, et illum non video. Oculos enim habes ad videndum coelum; cor nondum habes ad videndum fabricatorem coeli: ideo venit de coelo in terram, ut mundet cor, quo videatur qui fecit coelum et terram. Sed plane cum patientia salutem exspecta. Quibus te medicamentis curet, ille novit; quibus sectionibus, quibus ustionibus, ille novit. Tu tibi aegritudinem comparasti peccando: ille venit non solum fovere, sed et secare et urere. Non vides quanta homines patiantur sub medicorum manibus, spem incertam homine promittente? Sanaberis, dicit medicus; sanaberis, si secuero. Et homo dicit, et homini dicit; nec qui dicit certus est, nec qui audit, quia ille dicit homini, qui non fecit hominem, et non perfecte scit quid agatur in homine: et tamen ad verba hominis plus nescientis quid agatur in homine credit homo, subdit membra, ligari se patitur, aut plerumque etiam non ligatus secatur aut uritur; et accipit forte salutem paucorum dicrum, jam sanatus quando moriatur ignorans; et fortasse, dum curatur, moritur; et fortasse curari non poterit. Cui autem promisit Deus aliquid, et fefellit?
85.10 PL 36, 1089
10. “Truth hath sprung out of the earth, and righteousness hath looked down from heaven” (ver. 11). “Truth hath sprung out of the earth:” Christ is born of a woman. The Son of God hath come forth of the flesh. What is truth? The Son of God. What is the earth? Flesh. Ask whence Christ was born, and thou seest that “Truth is sprung out of the earth.” But the Truth which sprang out of the earth was before the earth, and by It the heaven and the earth were made: but in order that righteousness might look down from heaven, that is, in order that men might be justified by Divine grace, Truth was born of the Virgin Mary; that He might be able to offer a sacrifice to justify them, the sacrifice of suffering, the sacrifice of the Cross. And how could He offer a sacrifice for our sins, except He died? How could He die, except He received from us that wherein He might die; that is, unless He received from us mortal flesh, Christ could not have died: because the Word of God dieth not, Godhead dieth not, the Virtue and Wisdom of God doth not die. How should He offer a sacrifice, a healing victim, if He died not? How should He die, unless He clothed Himself with flesh? How should He put on flesh, except truth sprang out of the earth?
[«vers. 6.] Auribus infige, Domine, orationem meam.» Magnus orantis affectus. «Auribus infige, Domine, orationem meam:» id est, non exeat de auribus tuis oratio mea, fige illam ibi in auribus tuis. Quomodo parturivit, ut figeret orationem suam in auribus Dei? Respondeat Deus, et dicat nobis: Vis figam orationem tuam in auribus meis? Fige in corde tuo legem meam. «Auribus infige, Domine, orationem meam; et intende voci orationis meae.»
85.11 PL 36, 1089
11. On the same passage we may mention another meaning. “Truth is sprung out of the earth:” confession from man. For thou, O man, wast a sinner. O earth, who when thou hadst sinned didst hear the sentence, “Earth thou art, and unto earth shalt thou return,” from thee let truth spring, that righteousness may look down from heaven. How doth truth spring from thee, whilst thou art a sinner, whilst thou art unrighteous? Confess thy sins, and truth shall spring out of thee. For if whilst thou art unrighteous, thou callest thyself just, how can truth spring out of thee? But if being unrighteous thou dost confess thyself to be so, “truth hath sprung out of the earth.”…What “righteousness hath looked down from heaven”? It is that of God, as though He said: Let us spare this man, for he spareth not himself: let us pardon him, for he himself confesseth. He is changed so as to punish his sin: I too will change, so as to set him free.
[«vers. 7.] In die tribulationis meae clamavi ad te, quoniam exaudisti me.» Causa ut exaudires me, quia «in die tribulationis meae clamavi ad te.» Paulo ante dixerat: «Tota die clamavi,» tota die tribulatus sum. Nullus ergo christianus dicat esse diem in quo non sit tribulatus. Totam diem, totum tempus intelleximus: tota die tribulatur. Quid ergo, tribulatio est et quando bene est? Utique tribulatio. Unde tribulatio? Quia quamdiu in corpore sumus, peregrinamur a Domino . Quodlibet hic abundet, nondum sumus in illa patria quo redire festinamus. Cui peregrinatio dulcis est, non amat patriam: si dulcis est patria, amara est peregrinatio; si amara peregrinatio, tota die tribulatio. Quando non est tribulatio? Quando in patria delectatio. «Delectationes in dextera tua usque in finem. Implebis me laetitia,» ait, «cum vultu tuo» , «ut contempler delectationem Domini» . Ibi transiet labor et gemitus: ibi non oratio, sed laudatio; ibi Alleluia, Amen ibi, vox consona cum Angelis; ibi visio sine defectu, et amor sine fastidio. Quamdiu ergo non ibi, videtis quia non in bono. Sed adundant omnia? Abundent omnia, vide si securus es quia non pereunt omnia. Sed habeo quod non habebam; accessit pecunia quae non erat. Forte accessit et timor qui non erat; forte tanto securior eras, quanto pauperior. Postremo sint copiae, redundet affluentia hujus saeculi, detur securitas quod non pereant: dicat Deus desuper, Aeternus in his eris, aeterna tecum erunt ista, sed meam faciem non videbis. Nemo carnem consulat; spiritum consulite: respondeat vobis cor vestrum; respondeat spes, fides, charitas, quae in vobis esse coepit. Ergone si acciperemus securitatem nos in affluentia bonorum saecularium semper futuros, et diceret nobis Deus, Faciem meam non videbitis, gauderemus in illis bonis? Eligeret forte aliquis gaudere, et dicere: Abundant mihi ista, bene mihi est, nihil amplius quaero. Nondum coepit esse amator Dei; nondum coepit suspirare tanquam peregrinus. Absit, absit: recedant omnia seductoria, recedant blandimenta falsa; recedant ea quae nobis quotidie dicunt, Ubi est Deus tuus? Effundamus super nos animam nostram, confiteamur in lacrymis, gemamus in confessionibus, in miseriis suspiremus . Quidquid nobis adest praeter Deum nostrum, non est dulce: nolumus omnia quae dedit, si non dat seipsum qui omnia dedit. «Auribus infige, Domine, orationem meam, et intende voci orationis meae. In die tribulationis meae clamavi ad te, quoniam exaudisti me.»
85.12 PL 36, 1090
12. “For the Lord shall give sweetness, and our land shall give her increase” (ver. 12).…He will give unto thee the sweetness of working righteousness, so that righteousness shall begin to delight thee, whom before unrighteousness delighted: so that thou who at first didst delight in drunkenness, shall rejoice in sobriety: and thou who didst at first rejoice in theft, so as to take from another man what thou hadst not, shalt seek to give to him that hath not that which thou hast: and thou who didst take delight in robbing, shalt delight now in giving: thou whom shows delighted, shalt delight in prayer; thou who didst delight in trifling and lascivious songs, shalt now delight in singing hymns to God; in running to church, thou who at first didst run to the theatre. Whence is that sweetness born to thee, except from this, that “God giveth sweetness”? For, behold, ye see what I mean: behold, I have spoken unto you the word of God, I have sown seed in your devout hearts, finding your souls furrowed, as it were, with the plough of confession: with devout attention ye have received the seed; think now upon the word which ye have heard, like those who break up the clouds, lest the fowls should carry away the seed, that what is sown may be able to spring up there: and unless God rain upon it, what profits it that it is sown? This is what is meant by “our land shall give her increase.” May He with His visitations, in leisure, in business, in your house, in your bed, at meal-time, in conversation, in walks, visit your hearts, when we are not by. May the rain of God come and make to sprout what is sown there: and when we are not by, and are resting quietly, or otherwise employed, may God give increase to the seeds which we have sown, that remarking afterwards your improved characters, we too may rejoice for your fruit.
[«vers. 8.] Non est similis tibi in diis, Domine.» Et quid dixit? «Non est similis tibi in diis, Domine.» Fingant sibi deos quos volunt Pagani; adducant fabros argentarios, aurifices, expolitores, sculptores, faciant deos. Quales deos? Oculos habentes, et non videntes ; et caetera quae dicit psalmus consequenter. Sed ista non colimus, ait; non colimus, haec signa sunt. Et quid colitis? Aliud aliquid pejus: «Quoniam dii Gentium daemonia» . Et quid? Nec daemonia, inquiunt, colimus. Plane nihil aliud habetis in templis, nihil aliud implet vates vestros quam daemonium. Sed quid dicitis? Angelos colimus, Angelos habemus deos. Non plane nostis Angelos. Angeli enim unum Deum colunt, nec favent hominibus qui volunt colere Angelos, et non Deum. Nam invenimus honoratos Angelos, prohibentes homines ne se adorarent, sed verum Deum . Sed Angelos dicant, homines dicant, quia dictum est, «Ego dixi, Dii estis, et filii Altissimi omnes» : «Non est similis tibi in diis, Domine.» Quodlibet aliud cogitet homo, non est simile quod factum est illi qui fecit. Excepto Deo, quidquid aliud est in natura rerum, factum est a Deo. Quantum interest inter eum qui fecit, et illud quod factum est, quis digne cogitet? Iste ergo dixit, «Non est similis tibi in diis, Domine:» quantum autem sit dissimilis Deus, non dixit, quia dici non potest. Intendat Charitas vestra: Deus ineffabilis est; facilius dicimus quid non sit, quam quid sit. Terram cogitas; non est hoc Deus: mare cogitas; non est hoc Deus: omnia quae sunt in terra, homines et animalia; non est hoc Deus: omnia quae sunt in mari, quae volant per aerem; non est hoc Deus: quidquid lucet in coelo, stellae, sol et luna; non est hoc Deus: ipsum coelum; non est hoc Deus: Angelos cogita, Virtutes, Potestates, Archangelos, Thronos, Sedes, Dominationes; non est hoc Deus. Et quid est? Hoc solum potui dicere, quid non sit. Quaeris quid sit? Quod oculus non vidit, nec auris audivit, nec in cor hominis ascendit . Quid quaeris ut ascendat in linguam, quod in cor non ascendit? «Non est similis tibi in diis, Domine; et non est secundum opera tua.»
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13. “For righteousness shall go before him, and he shall direct his steps in the way” (ver. 14): that righteousness, namely, which consists in confession of sins: for this is truth itself. For thou oughtest to be righteous towards thyself, and to punish thyself: for this is the beginning of man’s righteousness, that thou shouldest punish thyself, who art evil, and God should make thee good. Therefore since this is the beginning of man’s righteousness, this becomes a way for God, that God may come unto thee: there make for Him a way, in confession of sins. Therefore John too, when he was baptizing in the water of repentance, and would have men come to him repenting of their former deeds, spoke thus: “Prepare the way of the Lord, make His paths straight.” Thou didst please thyself in thy sins, O man: let that which thou wast displease thee, that thou mayest be able to become what thou wast not. Prepare the way of the Lord: let that righteousness go before, of confession of sins: He will come and visit thee, for now He hath where to place His steps, He hath whereby He may come to thee. Before thou didst confess thy sins, thou hadst shut up the way of God: there was no way by which He might come unto thee. Confess thy past life, and thou openest a way; and Christ shall come unto thee, and “shall place His steps in the way,” that He may guide thee with His own footsteps.
[«vers. 9.] Omnes gentes quotquot fecisti, venient, et adorabunt coram te, Domine.» Annuntiavit Ecclesiam, «Omnes gentes quotquot fecisti.» Si est gens quam non fecit Deus, non adorabit eum: nulla est autem gens quam non fecit Deus; quia fontem omnium gentium Adam et Evam fecit Deus, inde propagatae sunt omnes gentes. Omnes ergo gentes Deus fecit: «Omnes» ergo «gentes quotquot fecisti, venient, et adorabunt coram te, Domine.» Quando dictum est? Quando coram eo non adorabant nisi pauci sancti in uno populo Hebraeorum, tunc dictum est hoc; et modo videtur quod dictum est: «Omnes gentes quotquot fecisti, venient, et adorabunt coram te, Domine.» Quando dicebantur haec, non videbantur, et credebantur; quando videntur, quare negantur? «Omnes gentes quotquot fecisti, venient, et adorabunt coram te, Domine, et glorificabunt nomen tuum.»