Expositions on the Book of Psalms 93
93.1 Psalm XCIII PL 36, 1189
1. …It is entitled, “The Song of praise of David himself, on the day before the Sabbath, when the earth was founded.” Remembering then what God did through all those days, when He made and ordained all things, from the first up to the sixth day (for the seventh He sanctified, because He rested on that day after all the works, which He made very good), we find that He created on the sixth day (which day is here mentioned, in that he saith, “before the Sabbath”) all animals on the earth; lastly, He on that very day created man in His own likeness and image. For these days were not without reason ordained in such order, but for that ages also were to run in a like course, before we rest in God. But then we rest if we do good works. As a type of this, it is written of God, “God rested on the seventh day,” when He had made all His works very good. For He was not wearied, so as to need rest, nor hath He now left off to work, for our Lord Christ saith openly, “My Father worketh hitherto.” For He saith this unto the Jews, who thought carnally of God, and understood not that God worketh in quiet, and always worketh, and is always in quiet. We also, then, whom God willed then to figure in Himself, shall have rest after all good works.…And because these good works are doomed to pass away, that sixth day also, when those very good works are perfected, hath an evening; but in the Sabbath we find no evening, because our rest shall have no end: for evening is put for end. As therefore God made man in His own image on the sixth day: thus we find that our Lord Jesus Christ came into the sixth age, that man might be formed anew after the image of God. For the first period, as the first day, was from Adam until Noah: the second, as the second day, from Noah unto Abraham: the third, as the third day, from Abraham unto David: the fourth, as the fourth day, from David unto the removal to Babylon: the fifth period, as the fifth day, from the removal to Babylon unto the preaching of John. The sixth day beginneth from the preaching of John, and lasteth unto the end: and after the end of the sixth day, we reach our rest. The sixth day, therefore, is even now passing. And it is now the sixth day, see what the title hath; “On the day before the Sabbath, when the earth was founded.” Let us now listen to the Psalm itself: let us enquire of it, how the earth was made, whether perhaps the earth was then made: and we do not read so in Genesis. When, therefore, was the earth founded? when, unless when that which hath been but now read in the Apostle taketh place: “If,” he saith, “ye are stedfast, immovable.” When all who believe throughout all the earth are stedfast in faith, the earth is founded: then man is made in the image of God. That sixth day in Genesis signifieth this.…
Sicut intentissime audivimus, cum psalmus iste legeretur; ita intente audiamus, cum revelat Dominus quae hic dignatus est opacare mysteria. Ad hoc enim clauduntur quaedam sacramenta Scripturarum, non ut denegentur, sed ut pulsantibus aperiantur. Si ergo affectu pio et sincera cordis charitate pulsetis, ille aperiet qui videt unde pulsetis. Notum est omnibus nobis (atque utinam de numero eorum non simus), multos murmurare adversus Dei patientiam, et dolere iniquos homines et impios vel vivere in hac terra, vel etiam plurimum posse; et quod est amplius, plerumque plurimum posse malos adversus bonos, et saepe malos premere bonos; malos exsultare, bonos laborare; malos superbire, bonos humiliari. Attendentes talia in genere humano (abundant enim), pervertuntur impatientes et infirmi animi, quasi frustra sint boni; quia Deus avertit vel avertere videtur oculos suos a bonis operibus piorum et fidelium, et augere malos in his quae diligunt. Putantes ergo infirmi frustra se bene vivere, aut invitantur ad imitandam malitiam eorum quos quasi florere conspiciunt: aut si per infirmitatem vel personae suae vel animi, timent male facere, ne aliquid illis secundum leges saeculi mali accidat; non quia justitiam diligunt, sed, ut dicam apertius, timentes damnari inter homines ab hominibus, abstinent se quidem a factis malis, sed non se abstinent a cogitationibus malis. Et inter cogitationes eorum iniquas, praecipue caput iniquitatis illa tenet impietas, qua videtur eis Deus negligere et non curare res humanas; et aut aequaliter habere bonos et malos; aut etiam, quod est perniciosius cogitare, insectari bonos et malis favere. Qui talia cogitat, etsi nihil mali alicui faciat, facit plurimum sibi, et in seipsum impius est; et iniquitate sua non laedit Deum, sed interficit se. Neque nocent hominibus, quia timidi sunt qui talia cogitant; sed tamen homicidia eorum, adulteria eorum, fraudes et rapinas eorum videt Deus, et punit in cogitationibus eorum. Quid enim velint, ille attendit, cujus oculus non repellitur carne, ut non videat voluntatem. Tales si occasiones inveniant, non mali fiunt, sed manifestantur: non ut sentias quod natum sit manifestum, sed ut intelligas quod latebat inclusum. Paucis his annis, et prope hesterno die viderunt haec homines, et probaverunt etiam qui tarde intelligunt. Erat enim hic una domus potentissima ad tempus, de qua flagellum fecerat Deus generi humano, et castigatum est inde genus humanum; si cognoscat flagellum patris, et timeat sententiam judicis. Cum ergo esset hic eadem domus magna, multi sub illa gemebant, murmurabant, reprehendebant, detestabantur, blasphemabant. Quomodo se arctant homines, et dantur divino illo judicio multi in concupiscentias cordis sui ? Subito fiebant ipsius domus illi qui murmurabant de ipsa domo; et ab eis talia homines patiebantur, qualia se pati ipsi a talibus paulo ante querebantur. Bonus ergo ille est, qui et quando potest male facere, non facit; de quo scriptum est: «Qui potuit transgredi, et non est transgressus; et facere mala, et non fecit. Quis est hic, et laudabimus eum? Fecit enim mirabilia in vita sua» . Loquebatur Scriptura de potentibus innocentibus. Et lupus enim tantum vult nocere, quantum leo: dissimiliter nocent, sed non dissimiliter cupiunt. Leo enim non solum contemnit canem latrantem; sed etiam fugat, et venit ad ovile, et obmutescentibus canibus rapit quod potest: lupus non audet inter latratus canum. Numquid propterea quia non potuit auferre a canibus territus, innocentior remeavit? Docet ergo Deus innocentiam, ut quisque innocens sit non timore poenae, sed amore justitiae. Tunc enim liber est innocens et verus est innocens. Qui autem timore innocens, fit, non est innocens, quamvis non noceat cui vult nocere. Non enim nocet alteri per factum malum, sed sibi plurimum per cupiditatem malam. Nam quomodo sibi noceat, audi Scripturam: «Qui autem amat» «iniquitatem, odit animam suam» . Et revera multum errant homines qui putant injustitiam suam aliis nocere, et sibi non nocere. Ad alios procedit iniquitas cujuslibet, ut corpori noceat, ut rem familiarem laedat, ut villam invadat, ut mancipium abducat, ut aurum auferat, aut argentum, vel si quid aliud possidet. Ad hoc profertur ad alterum illa iniquitas. Ergo iniquitas tua alieno corpori nocet, tuo animo non nocet?
93.2 PL 36, 1191
2. “The Lord reigneth, He is clothed with beauty; the Lord is clothed with strength, and is girded” (ver. 1). We see that He hath clothed Himself with two things: beauty and strength. But why? That He might found the earth. So it followeth, “He hath made the round world so sure, that it cannot be moved.” Whence hath He made it so sure? Because He hath clothed Himself in beauty. He would not make it so sure, if He put on beauty only, and not strength also. Why therefore beauty, why strength? For He hath said both. Ye know, brethren, that when our Lord had come in the flesh, of those to whom He preached the Gospel, He pleased some, and displeased others. For the tongues of the Jews were divided against one another: “Some said, He is a good Man; others said, Nay, but He deceiveth the people.” Some then spoke well, others detracted from Him, tore Him, bit and insulted Him. Towards those therefore whom He pleased, “He put on beauty;” towards those whom He displeased, “He put on strength.” Imitate then thy Lord, that thou mayest become His garment: be with beauty towards those whom thy good works please: show thy strength against detractors.…
Contra istam simplicem veracemque doctrinam, qua insinuatur hominibus bonis, ut ipsam justitiam diligant, et ex ea placere Deo velint; ab illo intelligant luce quadam intelligibili perfundi animam suam, ut faciant justa opera, et illam lucem sapientiae omnibus quae in saeculo diliguntur praeponant: contra istam doctrinam talia murmura sunt hominum; et si non procedunt in voce, roduntur in corde. Quid ergo dicunt? Vere placiturus sum Deo per justitiam? aut justi illi placent, sub cujus imperio mali florent? Tanta mala committunt, et nihil illis evenit mali. Aut si forte evenit aliquid mali; quid tibi dicunt illi, cum eis coeperis dicere: Ecce quanta fecit mala, quomodo illi redditum est? qualem exitum habui? Incipiunt illi cogitare justos quibus mala evenerunt, et opponunt nobis, et dicunt: Si illi propterea mali aliquid accidit, quia iniquus fuit; illi quare accidit, qui tam juste vixit? Qui eleemosynas tantas fecit, qui tam multa bona operatus est in Ecclesia, quare talem sortem invenit? quare talem exitum habuit, qualem ille homo qui multa iniqua commisit? Ad hoc autem ista dicunt, ut ostendant se propterea non facere male, quia non possunt, aut quia non audent. Nam quid velit cor, lingua testatur: et quidem, etiamsi lingua obmutesceret et ipsa timore compressa, Deus videret intus quid cogitaret homo, etiamsi alium hominem lateret. Tacitas ergo cogitationes hominum tales, aut etiam erumpentes in verba vel facta, curat iste psalmus, si curari velint. Intendant ergo, et curentur. Atque utinam in hac multitudine tota quae nunc est inter istos parietes, et audit per nos verbum Domini, nulla sint talia vulnera quae curentur; utinam nulla sint. Non tamen rem superfluam facimus dicere, si nulla ibi sunt vulnera. Instruantur corda ad sanandos alios, cum audire talia coeperint. Credo enim quia unusquisque christianus, cum audierit aliquem talia dicentem, si bonus fidelis est, et bene credit Deo, et spes ejus est in futuro saeculo, non in hac terra, non in hac vita est, et non frustra audit ut sursum cor habeat; irridet et dolet talia murmurantes, et dicit sibi: Deus novit quid agat, nos non possumus nosse consilium ipsius, quare parcit malis ad tempus, vel quare laborant boni ad tempus; sufficit mihi tamen hoc scire, quia et ad tempus laborat bonus, et ad tempus floret malus. Qui ergo talis est, securus est; et patienter fert omnes felicitates malorum, et labores bonorum patienter fert, tolerat, donec finiatur hoc saeculum, donec transeat iniquitas. Jam talis beatus est, et erudivit eum Deus de lege sua, et mitigavit eum a diebus malignis, donec fodiatur peccatori fovea. Qui vero nondum est talis, audiat per nos quod Domino placet. Plura autem ipse dicat in corde, qui melius videt vulnus quod curet.
93.3 PL 36, 1192
3. Perhaps we should enquire respecting this word also, why he said, “He is girded.” Girding signifieth work: for every man then girdeth himself, when he is about to work. But wherefore did he use the word præcinctus, instead of cinctus? For he saith in another Psalm, “Gird Thee with Thy sword upon Thy thigh, O Thou most mighty: the people shall fall under Thee:” using the word accingere, not cingere, nor præcingere: this word being applied to the act of attaching anything to the side by girding it. The sword of the Lord, wherewith He conquered the round world by killing iniquity, is the Spirit of God in the truth of the word of God. Wherefore is He said to bind His sword around His thigh? In another place, on another Psalm we have spoken in another manner of girding: but nevertheless, since it hath been mentioned, it ought not to be passed over. What is the girding on of the sword around the thigh? He meaneth the flesh by the thigh. For the Lord would not otherwise conquer the round world, unless the sword of truth came into the flesh. Why therefore is He here said to be girded in front (præcinctus)? He who girdeth himself before, placeth something before himself, wherewith he is girded; whence it is said, He girded Himself before with a towel, and began to wash the disciples’ feet. Because He was humble when He girded Himself with a towel. He washed the feet of His own disciples. But all strength is in humility: because all pride is fragile: therefore when He was speaking of strength, he added, “He is girded:” that thou mayest remember how thy God was girded in humility, when He washed His disciples’ feet. …After He had washed their feet, again He sat down; He said unto them, “Ye call me Lord and Master: and ye say well; for so I am. If I then, your Lord and Master, have washed your feet; how ought ye also to do to one another’s feet?” If therefore strength is in humility, fear not the proud. The humble are like a rock: the rock seems to lie downwards: but nevertheless it is firm. What are the proud? Like smoke: although they are lofty, they vanish. We ought therefore to ascribe our Lord’s being girded to His humility, according to the mention of the Gospel, that He was girded, that He might wash His disciples’ feet.
Psalmus hunc titulum habet, id est hanc inscriptionem: «Psalmus ipsi David, quarta sabbatorum». Docturus est psalmus iste patientiam in laboribus justorum: contra iniquorum felicitates patientiam docet, patientiam aedificat. Hoc habet totus a capite usque in finem. Quare ergo talem habet titulum, «in quarta sabbati?» Una sabbati, dies dominicus est; secunda sabbati, secunda feria, quem saeculares diem Lunae vocant; tertia sabbati, tertia feria, quem diem illi Martis vocant. Quarta ergo sabbatorum, quarta feria, qui Mercurii dies dicitur a Paganis, et a multis Christianis: sed nollemus; atque utinam corrigant, et non dicant sic. Habent enim linguam suam qua utantur. Non enim et in omnibus gentibus ista dicuntur: multae gentes aliae atque aliae aliter atque aliter vocant. Melius ergo de ore christiano ritus loquendi ecclesiasticus procedit. Tamen si quem forte consuetudo traxerit, ut illud exeat ex ore quod improbat corde, intelligat illos omnes, de quorum nominibus appellata sunt sidera, homines fuisse, nec ex eo esse coepisse ista sidera in coelo, ex quo illi coeperunt: et ante ibi fuerunt; sed per beneficia quaedam mortalium mortalia, illi homines pro tempore suo, quia plurimum potuerunt et eminuerunt in hoc saeculo, cum chari essent hominibus, non propter vitam aeternam, sed propter commodum temporale, deferebantur eis divini honores. Veteres enim saeculi decepti, et decipere volentes, in eorum adulationem qui sibi aliquid secundum amorem saeculi praestitissent, sidera ostendebant in coelo, dicentes quod illius esset illud sidus, et illud illius: homines autem qui antea non aspexerant, ut viderent quia ibi erant et illa sidera antequam nascerentur, decepti crediderunt; et concepta est opinio vanitatis. Hanc opinionem erroris diabolus confirmavit, Christus evertit. Nos ergo secundum quod loquimur, «quarta sabbatorum» quartus dies intelligitur a die dominico. Attendat itaque Charitas vestra quid sibi velit iste titulus: hic grande mysterium, et revera occultum. Nam pleraque ipsius Psalmi manifeste sonant, et manifeste movent, et cito intelliguntur; hic autem titulus, quod fatendum est, habet non parum obscuritatis: sed aderit Dominus, serenabit nubilum, et videbitis Psalmum, et ex fronte Psalmi cognoscetis eum. In fronte enim habet psalmus iste, «Psalmus ipsi David, quarta sabbatorum.» In limine est titulus, in postibus fixus est. Volunt homines titulum cognoscere, et sic domum intrare. Recolamus ergo Scripturam sanctam in Genesi, primo die quid sit factum; invenimus lucem: secundo die quid sit factum; invenimus firmamentum, quod appellavit Deus coelum: tertio die quid sit factum; invenimus speciem terrae et maris, et segregationem, ut omnis congregatio aquarum vocaretur mare, te arida vocaretur terra. Quarto die, luminaria fecit Deus in coelo ; solem in potestatem diei, lunam et stellas in potestatem noctis : hoc quarto die fecit. Quid sibi ergo vult quod de quarto die accepit Psalmus titulum; in quo psalmo docetur patientia adversus felicitates malorum, et labores bonorum? Habes Paulum apostolum dicentem sanctis fidelibus roboratis in Christo: «Omnia facite sine murmuratione et disceptatione; ut sitis irreprehensibiles, et sinceres, immaculati filii Dei in medio nationis tortuosae et perversae, in quibus apparetis sicut luminaria in mundo, verbum vitae habentes» . Similitudo de luminaribus data est ad sanctos, ut sine murmuratione sint in natione tortuosa et perversa.
93.4 PL 36, 1193
4. …“ For He hath made the round world sure, which cannot be moved.”…What then is the round world, “which cannot be moved”? This He would not mention specially, if there were not also a round world that can be moved. There is a round world that shall not be moved. There is a round world that shall be moved. For the good who are stedfast in the faith are the round world: that no man may say, they are only in part of it; while the wicked who abide not in faith, when they have felt any tribulation, are throughout the whole world. There is therefore a round world movable: there is a world immovable: of which the Apostle speaketh. Behold, the round world movable. I ask thee, of whom speaketh the Apostle in these words, “Of whom is Hymenæus and Philetus; who concerning the truth have erred, saying that the resurrection is past already: and overthrow the faith of some?” Did these belong to the round world, that shall not be moved? But they were chaff: and as he saith, “they overthrow the faith of some.”…“Nevertheless, the foundation of God standeth sure; having his seal,”—what seal hath it as its sure foundation?—“ The Lord knoweth them that are His.” This is the round world that shall not be moved; “The Lord knoweth them that are His.” And what seal hath it? “And let every one that nameth the name of Christ depart from unrighteousness.” Let him depart from unrighteousness: for he cannot depart from the unrighteous, for the chaff is mixed with the wheat until it is fanned.…
Sed ne quisquam propterea putet colenda esse et adoranda luminaria coeli, quia inde aliqua similitudo ducta est ad significationem sanctorum; prius hoc explicemus in nomine Christi, quam non sit consequens, ut propterea tibi videatur adorandus sol, aut luna, aut stellae, aut coelum, quia aliqua de illis similitudo ducta est, qua significarentur sancti; quia multa sunt de quibus ducta est similitudo ad significandos sanctos, quae non adorantur. Si enim quidquid est unde similitudo ducitur ad sanctos, adorandum tibi putas; adora montes et colles, quia dictum est: «Montes exsultaverunt velut arietes, et colles velut agni ovium» . Tu de sanctis dicis, ego de ipso Christo dico. Adora leonem, quia dictum est, «Vicit leo de tribu Juda» : adora petram, quia dictum est, «Petra autem erat Christus» . Si autem non adoras in Christo ista terrena, quamvis de illis similitudo quaedam data est; ad significandos sanctos de quacumque creatura ducta fuerit similitudo, tu intellige similitudinem creaturae, et adora artificem creaturae. Dictus est sol Dominus noster Jesus Christus : numquid iste sol quem et minutissima animalia nobiscum vident? Sed de quo dictum est: «Erat lumen verum, quod illuminat omnem hominem venientem in hunc mundum» . Nam lux ista non hominem solum illuminat, sed et jumenta et pecora et omnia animalia: quod autem illuminat omnem hominem, in corde illuminat, ubi intellectum solum habet.
93.5 PL 36, 1193
5. “Thy throne is established from thence, O Lord” (ver. 2). What is, “from thence”? From that time. As if he said, What is the throne of God? Where doth God sit? In His Saints. Dost thou wish to be the throne of God? Prepare a place in thy heart where He may sit. What is the throne of God, except where God dwelleth? Where doth God dwell, except in His temple? What is His temple? Is it surrounded with walls? Far from it. Perhaps this world is His temple, because it is very great, and a thing worthy to contain God. It contains not Him by whom it was made. And wherein is He contained? In the quiet soul, in the righteous soul: that is it that containeth Him.…He who said, “Before Abraham was, I am:” not before Abraham only, but before Adam: not only before Adam, but before all the angels, before heaven and earth; since all things were made through Him: he added, lest thou, attending to the day of our Lord’s nativity, mightest think He commenced from that time, “Thy throne is established, O God.” But what God? “Thou art from everlasting:” for which he uses ‡π’ αἰῶνος, in the Greek version; that word being sometimes used for an age, sometimes for everlasting. Therefore, O Thou who seemest to be born “from thence,” Thou art from everlasting! But let not human birth be thought of, but Divine eternity. He began then from the time of His birth; He grew: ye have heard the Gospel. He chose disciples, He replenished them, His disciples began to preach. Perhaps this is what he speaketh of in the following verse.
Intelligat ergo Charitas Vestra, quibus dixit Apostolus, «In natione tortuosa et perversa,» id est, inter iniquos, «in quibus apparetis sicut luminaria in mundo, verbum vitae habentes:» quodam modo admonuit nos et istum psalmum intelligere, et praenoscere titulum ipsius. Tales enim sancti in quibus est verbum vitae, de conversatione quam habent in coelo, despiciunt omnia iniqua quae fiunt in terra: et quomodo luminaria in coelo per diem et per noctem procedunt, peragunt itinera sua, cursus suos certos habent, et committuntur tanta mala, nec deviant desuper stellae fixae in coelo, agentes per tractus coelestes, quae illis praestituit et constituit Creator ipsarum; sic debent sancti, sed si in coelo figantur corda eorum, si non frustra audiant et respondeant sursum se habere cor, si imitentur eum qui ait, «Nostra autem conversatio in coelis est» . Quia ergo sunt in supernis, et de supernis cogitant, sicut dictum est, «Ubi est thesaurus tuus, ibi est et cor tuum» ; de ipsis cogitationibus supernorum patientes fiunt; et quidquid in terra committitur, sic non curant, donec peragant itinera sua, quemadmodum non curant luminaria coeli, nisi quomodo exerceant dies et noctes, quamvis tanta mala videant fieri super terram. Sed facile est forte, ut ferant justi iniquitates malorum, quae non in ipsos fiunt: sed sicut ferunt quae in alios fiunt, sic ferant et quae in ipsos fiunt. Non enim propterea debent ferre et tolerare, quia in alios fiunt: et si in se fiant, non debent perdere tolerantiam. Nam qui perdiderit tolerantiam, cecidit de coelo: qui autem fixum habet cor in coelo, terra ipsius laborat in terra. Quanta et de ipsis luminaribus fingunt homines, et patienter ferunt? Quo modo justi patienter debent ferre omnes etiam de se falsas criminationes. Hoc ipsum quod jam dudum dixi, quia illa stella Mercurii est, et illa stella Saturni est, et illa stella Jovis est, convicia fiunt stellis. Quid? illae cum audiunt tanta convicia, numquid moventur, aut non exercent cursus suos? Sic et homo qui in natione perversa et tortuosa habet verbum Dei, sicut luminare est fulgens in coelo. Quanti qui sibi videntur honorare solem, de illo mentiuntur? Qui dicunt, Christus est sol, mentiuntur de sole. Novit sol Dominum suum esse Christum et Creatorem suum. Et si indignari potest, acerbius indignatur contra falso honorantem, quam contra contumeliosum. Servo enim bono major contumelia est injuria Domini. Quanta falsa de ipsis luminaribus quidam dicunt? Et ferunt, tolerant, et non moventur. Quare? Quia in coelo sunt. Coelum autem quid est? Nec hoc praetermittamus: quanta mentiuntur homines, quando vident obscurari lunam, et dicunt, Malefici illam deponunt? cum certis temporibus defectum suum habeat secundum Dei dispositionem. Non curat tamen ista verba hominum illa quae in coelo est. Sed quid est, In coelo? In firmamento coeli est. Cujus ergo cor in firmamento libri Dei est, ista non curat.
93.6 PL 36, 1194
6. “The floods lift up their voices” (ver. 3). What are these floods, which have lift up their voices? We heard them not: neither when our Lord was born, did we hear rivers speak, nor when He was baptized, nor when He suffered; we heard not that rivers did speak. Read the Gospel, ye find not that rivers spoke. It is not enough that they spoke: “They have lift up their voice:” they have not only spoken, but bravely, mightily, in a lofty voice. What are those rivers which have spoken?…The Spirit itself was a mighty river, whence many rivers were filled. Of that river the Psalmist saith in another passage, “The rivers of the flood thereof shall make glad the city of God.” Rivers then were made to flow from the belly of the disciples, when they received the Holy Spirit: themselves were rivers, when they had received that Holy Spirit. Whence did those rivers lift their voices? wherefore did they lift them up? Because at first they feared. Peter was not yet a river, when at the question of the maid-servant he thrice denied Christ: “I do not know the man.” Here he lieth through fear: he lifteth not his voice as yet: he is not yet the river. But when they were filled with the Holy Spirit, the Jews sent for them, and enjoined them not to preach at all, nor to teach in the name of Jesus.…For when the Apostles had been dismissed from the council of the Jews, they came to their own friends, and told them what the priests and elders said unto them: but they on hearing lifted up their voices with one accord unto the Lord, and said, “Lord, it is Thou who hast made heaven and earth, and the sea, and all that in them is;” and the rest which floods lifting up their voices might say, “Wonderful are the hangings of the sea” (ver. 4). For when the disciples had lifted up their voices unto Him, many believed, and many received the Holy Spirit, and many rivers instead of few began to lift up their voice. Hence there followeth, “from the voices of many waters, wonderful are the hangings of the sea;” that is, the waves of the world. When Christ had begun to be preached by so powerful voices, the sea became enraged, persecutions began to thicken. When therefore the rivers had lift up their voice, “from the voices of many waters, wonderful” were “the hangings of the sea.” To be hung aloft is to be lifted up; when the sea rages, the waves are hung as from above. Let the waves hang over as they choose; let the sea roar as it chooseth; the hangings of the sea indeed are mighty, mighty are the threatenings, mighty the persecutions; but see what followeth: “but yet the Lord, who dwelleth on high, is mightier.” Let therefore the sea restrain itself, and sometime become calmed; let peace be granted by Christians. The sea was disturbed, the vessel was tossed; the vessel is the Church: the sea, the world. The Lord came, He walked over the sea, and calmed the waves. How did the Lord walk over the sea? Above the heads of those mighty foaming waves. Principalities and kings believed; they were subdued unto Christ. Let us not therefore be frightened; because “the Lord, who dwelleth on high, is mightier.”
Nam coelum, id est, firmamentum, intelligitur per figuram Liber Legis. Ideo quodam loco dicitur, «Extendit coelum sicut pellem» . Si extenditur sicut pellis, tanquam liber est extentus, ut legatur. Transacto autem tempore non legitur. Propterea enim legitur Lex, quia nondum venimus ad illam Sapientiam quae implet corda et mentes intuentium: et non opus erit ut aliquid ibi nobis legatur. Quia in eo quod nobis legitur, syllabae sonant et transeunt: illa lux veritatis non praeterit, sed fixa permanens inebriat corda videntium; quomodo dictum est, «Inebriabuntur ab ubertate domus tuae, et torrente deliciarum» «tuarum potabis eos; quoniam apud te est, Domine, fons vitae.» Et vide ipsum fontem: «In lumine,» inquit, «tuo videbimus lumen» . Modo ergo lectio necessaria est, quamdiu «ex parte cognoscimus, et ex parte prophetamus,» sicut dicit Apostolus: «cum autem venerit quod perfectum est, auferetur quod ex parte est» . Non enim in illa civitate Jerusalem, ubi Angeli vivunt, unde nos modo peregrinamur, et peregrinatio nostra gemit; gemit autem, si scimus quia peregrinamur; nam odit valde patriam, qui putat sibi bene esse cum peregrinatur: numquid in illa civitate ubi sunt Angeli, Evangelium legitur, aut Apostolus? Verbo Dei pascuntur: quod Verbum Dei, ut sonaret nobis ad tempus, Verbum caro factum est, et habitavit in nobis . Sed tamen ipsa Lex, quae scripta est, firmamentum nobis est: ibi si sit cor nostrum, non convellitur iniquitatibus hominum. Dictum est ergo, «Extendit coelum sicut pellem.» Cum autem transeunt tempora necessitatis librorum, quid dictum est? «Coelum plicabitur ut liber» . Qui ergo sursum habet cor, ipsum cor ipsius luminare est: in coelo fulget, nec vincitur tenebris. Infra enim sunt tenebrae: tenebrae autem iniquitas; non incommutabiles tenebrae. Jam et hesterno die commemoravimus. Sed qui hodie tenebrae sunt, si velint, cras lux erunt: qui tenebrae huc ingressi sunt, si velint, jam lux esse possunt. Aperte enim Apostolus, ne quis putaret naturales esse iniquitates, quae mutari non possunt: «Fuistis enim,» inquit, «aliquando tenebrae; nunc autem lux in Domino: sicut filii lucis ambulate» . «Lux,» inquit, «in Domino:» non in vobis. Cor ergo in libro: si cor in libro, cor in firmamento coeli. Si ibi est cor, inde luceat, et non movebitur iniquitatibus subterpositis: non quia ibi est in coelo per carnem, sed quia ibi est per conversationem, secundum quod dictum est, «Nostra autem conversatio in coelis est.» Non potes cogitare illam civitatem, quia nondum vides. Vis cogitare coelum? Librum Dei cogita. Audi psalmum: «Et in lege ejus meditabitur die ac nocte.» Et ibi «beatus» dictus est «qui non abiit in consilio impiorum, et in via peccatorum non stetit, et in cathedra pestilentiae non sedit; sed in lege Domini fuit voluntas ejus» . Vide luminare in coelo: «Et in lege ejus meditabitur die ac nocte.» Vult patienter ferre omnia? Non descendat de coelo, et in lege ejus meditetur die ac nocte. Ergo in coelo cor ejus: si in coelo cor ejus, omnes iniquitates quae fiunt in terra ad tempus, omnes felicitates malorum hominum, omnes labores justorum meditanti die ac nocte legem Dei, nulli sunt; et patienter tolerat omnia, et erit beatus eruditus a Deo. Et quomodo in firmamento coeli? Quia lex firmamentum est. «Beatus vir quem tu erudieris, Domine, et ex lege tua docueris eum: ut mitiges eum a diebus malignis, donec fodiatur peccatori fovea.» Attendite ergo luminaria quomodo procedunt, et occidunt, et redeunt, agunt cursus suos, distinguunt diem et noctem, volvunt annos et tempora; et tanta mala fiunt in terra, illis quietem in coelo habentibus. Quid est ergo quod nos docet Deus? Jam attendamus Psalmum.
93.7 PL 36, 1196
7. “Thy testimonies, O Lord, are very surely believed” (ver. 5). The Lord, who dwelleth on high, is mightier than the mighty overhangings of the sea. “Thy testimonies are very surely believed.” “Thy testimonies,” because He had said beforehand, “These things I have spoken unto you, that in Me ye might have peace. In the world ye shall have tribulation.”…He added, “but be of good cheer, I have overcome the world.” If then He saith, “I have overcome the world,” cling unto Him who overcame the world, who overcame the sea. Rejoice in Him, because the Lord, who dwelleth on high, is mightier, and, “Thy testimonies are very surely believed.” And what is the end of all these? “Holiness becometh Thine house, O Lord!” Thine house, the whole of Thine house, not here and there: but the whole of Thine house, throughout the whole world. Why throughout the whole of the round world? “Because He hath set aright the round world, which cannot be moved.” The Lord’s house will be strong: it will prevail throughout the whole world: many shall fall: but that house standeth; many shall be disturbed, but that house shall not be moved. Holiness becometh Thine house, O Lord!” For a short time only? No. “Unto length of days.”
[«vers. 1.] Deus ultionum Dominus, Deus ultionum fidenter egit.» Tu putas quia non vindicat? Vindicat «De is ultionum.» Quid est, «Deus ultionum?» Deus vindictarum. In eo certe murmuras, quia non vindicatur in malos. Noli murmurare, ne inter illos sis in quos vindicatur. Facit ille furtum, et vivit: tu murmuras adversus Deum, quia non moritur qui tibi furtum fecit. Si jam non facis furtum, vide: si enim jam non facis, vide ne aliquando fecisti. Si jam dies es, recole noctem tuam: si jam fixus in coelo es, recole terram tuam. Invenis te furem forte fuisse aliquando; et aliquem alium forte stomachatum, quia et tu furtum faciens vixisti, et non es mortuus: quomodo autem tu quando faciebas, ideo vixisti ut postea non faceres; noli quia tu transisti, velle misericordiae Dei pontem subvertere. Nescis illac multos transituros, qua et tu transisti? Esses modo qui murmurares, si adversus te audiretur qui prior de te murmuravit? Et tamen et nunc optas vindictam Dei in malos, ut fur moriatur, et murmuras adversus Deum, quia fur non moritur. Appende in statera aequitatis furem et blasphemum: jam dicis quia fur non es; sed murmurando adversus Deum, blasphemus es. Ille captat somnum hominis, ut aliquid involet; et tu dicis quia dormit Deus, et hominem non videt. Ergo vis ille ut corrigat manum, prior tu linguam corrige: vis ille ut corrigat cor adversus hominem, tu corrige cor adversus Deum; ne forte cum optas vindictam Dei, si venerit, te priorem inveniat. Nam ille veniet, veniet et judicabit perseverantes in nequitia sua, ingratos praerogationi misericordiae ipsius, ingratos patientiae ipsius, thesaurizantes sibi iram in die irae et revelationis justi judicii Dei, qui reddet unicuique secundum opera sua : quia «Deus ultionum Dominus, Deus ultionum,» ideo «fidenter egit.» Nulli enim pepercit, quando hic locutus est: ipse Dominus erat in carnis infirmitate, sed in virtute sermonis. Non accepit personas principum Judaeorum. Quanta in illos dicit? et, quomodo dictum est, vere in fiducia: quia scriptum est in Psalmis de illo, «Propter miseriam inopum et gemitum pauperum, nunc exsurgam, dicit Dominus.» Qui sunt pauperes? qui sunt inopes? Qui spem non habent nisi in illo solo, in quo solo spes non fallitur. Attendite, fratres, qui sunt pauperes et inopes. Non omnino pauperes qui nihil habent, videntur dici ab Scriptura, quando laudantur pauperes. Invenis enim pauperem hominem, qui quando patitur aliquam injuriam, non attendit nisi patronum suum, in cujus forte domo manet, cujus inquilinus est, cujus colonus est, cujus cliens est; et ideo se indigne pati asserit, quia ad illum pertinet: cor ipsius in homine, spes ipsius in homine, cinis in cinere. Sunt autem alii qui opulenti sunt, et honoribus secundum tempus humanis fulciuntur; et tamen nec in pecunia sua spem ponunt, nec in fundis suis spem ponunt, nec in familia sua spem ponunt, nec in claritate transitoriae dignitatis; sed totam spem in illo ponunt, cui non succeditur, qui mori non potest, qui falli et qui fallere non potest: tales etsi multa videntur habere secundum saeculum, bene ea tamen gubernant ad refectionem indigentium; inter pauperes Domini numerantur. Vident enim periculose se vivere in hac vita, sentiunt se esse peregrinos: sic diversantur in opulentia divitiarum suarum, quomodo viator in stabulo, transiturus, non possessurus. Ergo quid Dominus? «Propter miseriam inopum et gemitum pauperum nunc exsurgam, dicit Dominus: ponam in salutari.» Salutaris noster, Salvator noster est: in illo voluit ponere spem omnium inopum et egentium. Et quid ait? «Fiducialiter agam in eo» . Quid est, «Fiducialiter agam?» Non timebit, non parcet vitiis et concupiscentiis hominum. Vere medicus fidelis, medicinali ferro sermonis instructus, secuit omnia vulnera. Ideo qui talis praedictus et praenuntiatus, talis etiam inventus est. Loquebatur in monte, ubi dixit: «Beati pauperes spiritu, quoniam ipsorum est regnum coelorum.» Ibi «beati» dicti sunt «qui persecutionem patiuntur propter justitiam:» in ipso sermone dixit, «Quia ipsorum est regnum coelorum.» Et ut faceret illos luminaria, id est, patienter tolerantes omnia ista iniqua, quae transeunt: «Beati eritis,» inquit, «cum vos persecuti fuerint, et dixerint omne malum adversum vos: gaudete et exsultate, quia merces vestra magna est in coelis» . Deinde in progressu sermonis cum docere inciperet, quamvis eum turba circumdaret, dixit talia discipulis suis, quae ferirent faciem Pharisaeorum et Judaeorum, qui quasi primatus habebant exponendarum Scripturarum omnium; qui sibi quasi justi videbantur, vel videri se arbitrabantur, et ad quorum primatum plebis obsequium videbatur obtemperare: non pepercit, et dixit, «Quando oratis, non eritis sicut hypocritae, qui amant in synagogis et angulis platearum stantes orare, ut videantur ab hominibus» ; et caetera talia. Tetigit omnes, non timuit aliquem. Et cum terminasset ipsum sermonem, conclusit de illo scriptura Evangelii sic: «Factum est,» inquit, «cum consummasset Jesus verba haec, admirabantur turbae super doctrina ejus. Erat enim docens eos tanquam potestatem habens; non quasi Scribae eorum et Pharisaei» . Quanta ergo ille de quo dictum est, «Erat docens eos tanquam potestatem habens,» quanta dixit: «Vae vobis, Scribae et Pharisaei hypocritae» ; quanta in illos coram in faciem? Neminem timuit. Quare? Quia Deus ultionum est. Ideo non parcebat in verbo, ut essent postea quibus parceret in judicio: quia si nollent accipere verbi medicinam, incursuri erant utique et inventuri judicis sententiam. Quare? Quia dixit, «Deus ultionum Dominus, Deus ultionum fidenter» «egit:» id est, nulli pepercit in verbo. Qui in verbo non pepercit passurus, parcet in sententia judicaturus? qui neminem timuit in humilitate, timebit quemquam in claritate? Ex eo quod jam fidenter egit, cogita quomodo sit acturus in fine saeculi. Noli ergo murmurare adversus Deum, qui quasi parcit malis; sed esto bonus cui forte ad tempus in flagello non parcat, et in fine parcat in judicio. «Deus ultionum Dominus, Deus ultionum fidenter egit.»