Expositions on the Book of Psalms 112
112.1 Psalm CXII PL 36, 1471
1. I believe, brethren, that ye remarked and committed to memory the title of this Psalm. “The conversion,” he saith, “of Haggai and Zechariah.” These prophets were not as yet in existence, when these verses were sung.…But both, the one within a year after the other, began to prophesy that which seemeth to pertain to the restoration of the temple, as was foretold so long before.…“For the temple of God is holy, which temple ye are.” Whoever therefore converteth himself to the work of this building together, and to the hope of a firm and holy edifice, like a living stone from the miserable ruin of this world, understandeth the title of the Psalm, understandeth “the conversion of Haggai and Zechariah.” Let him therefore chant the following verses, not so much with the voice of his tongue as of his life. For the completion of the building will be that ineffable peace of wisdom, the “beginning” of which is the “fear of the Lord:” let him therefore, whom this conversion buildeth together, begin thence.
[«vers.» 1-3.] Nostis, fratres, et saepissime audistis in Evangelio Dominum dicere, «Sinite pueros venire ad me; talium est enim regnum coelorum;» et iterum, «Si quis non receperit regnum Dei, sicut puer, non intrabit in illud» : et multis aliis locis Dominus noster, per singulare humilitatis exemplum superbiam veteris hominis ad innovandam humiliter vitam similitudine puerilis aetatis accusat. Quapropter, charissimi, cum cantari auditis in Psalmis, «Laudate, pueri, Dominum,» ne arbitremini ad vos istam exhortationem non pertinere, quia jam corporis pueritiam supergressi, vel juvenili decore virescitis, vel senili honore canescitis: omnibus enim vobis dicit Apostolus, «Nolite effici pueri mentibus; sed malitia parvuli estote, ut mentibus perfecti sitis» . Qua malitia maxime, nisi superbia? Ipsa enim de vana granditate praesumens non sinit hominem ambulare per arctam viam, et intrare per angustam portam: puer autem facile intrat per angustum; et ideo nemo, nisi ut puer, intrat in regnum coelorum. Quid autem superbiae malitia deterius, quae praepositum non vult habere nec Deum? Nam scriptum est, «Initium superbiae hominis, apostatare a Deo» . Hanc se adversus praecepta divina tumidis cervicibus erigentem et suavi jugo Domini resistentem dejicite, frangite, comminuite atque consumite, et «laudate, pueri, Dominum, laudate nomen Domini.» Illa enim prostrata et exstincta, ex ore infantium et lactentium perficitur laus ; illa oppressa atque deleta, qui gloriatur, in Domino glorietur . Non cantant ista qui se magnos putant; non cantant ista qui cognoscentes Deum, non sicut Deum glorificaverunt, aut gratias egerunt: se laudant illi, non Deum; non enim pueri sunt. Nomen suum potius praedicari volunt, et non laudant nomen Domini. Itaque evanuerunt in cogitationibus suis, et obscuratum est insipiens cor eorum; et dicentes se esse sapientes, stulti facti sunt : voluerunt nomen suum diutissime et latissime diffamari, cito ipsi in angustias transituri. Deum decet, Dominum decet et semper et ubique praedicari. Semper ergo praedicetur: «Sit nomen Domini benedictum, ex hoc et usque in saeculum.» Ubique praedicetur: «A solis ortu usque ad occasum, laudate nomen Domini.
112.2 PL 36, 1471
2. “Blessed is the man that feareth the Lord: he will have great delight in His commandments” (ver. 1). God, who alone judgeth both truthfully and mercifully, will see how far he obeyeth His commandments: since “the life of man on earth is a temptation,” as holy Job saith. But “He who judgeth us is the Lord.”…He therefore will see how far each man profiteth in His commandments; yet he who loveth the peace of this building together, shall have great delight in them; nor ought he to despair, since there is “peace on earth for men of good will.”
Quaerat ex me aliquis puerorum sanctorum laudantium nomen Domini, et dicat mihi: Ecce «usque in saeculum,» accipio usque in aeternum; cur autem «ex hoc,» et non ante hoc et ante omnia saecula «sit nomen Domini benedictum?» Respondebo parvulo, qui non contumaciter quaerit: Vobis dicitur, domini et pueri, vobis dicitur, «Laudate nomen Domini: sit nomen Domini benedictum;» sit a vobis nomen Domini benedictum, «ex hoc» utique ex quo vobis dicitur. Incipitis enim laudare, sed sine fine laudate. «Ex hoc» ergo «et usque in saeculum,» sine fine laudate. Ne dicatis: Incipimus quidem laudare Dominum, quia pueri sumus; sed cum creverimus magnique fuerimus, nos ipsos laudabimus. Non sic, pueri, non sic: propterea dicit Dominus per Isaiam, «Ego sum; et usque dum senescatis, ego sum» . Ille semper laudandus est qui est. «Laudate, pueri, ex hoc,» laudate, senes, «et usque in saeculum.» Quia senectus vestra albescet quidem canis sapientiae, sed non carnis vetustate marcescet. Aut quoniam hoc loco humilitatem potius videtur significare pueritia, cui contraria est vana et falsa superbiae magnitudo; et ideo Dominum nisi pueri non laudant, quia superbi eum laudare non norunt: sit senectus vestra puerilis, et pueritia senilis; id est: ut nec sapientia vestra sit cum superbia, nec humilitas sine sapientia, ut laudetis Dominum «ex hoc et usque in saeculum.» Quacumque autem in parvulis sanctis Ecclesia Christi diffunditur, «Laudate nomen Domini:» hoc est enim, «A solis ortu usque ad occasum, laudate nomen Domini.»
112.3 PL 36, 1472
3. Next follows, “His seed shall be mighty upon earth” (ver. 2). The Apostle witnesseth, that the works of mercy are the seed of the future harvest, when he saith, “Let us not be weary in well doing, for in due season we shall reap;” and again, “But this I say, He which soweth sparingly, shall reap also sparingly.” But what, brethren, is more mighty than that not only Zacchæus should buy the kingdom of Heaven by the half of his goods, but even the widow for two mites, and that each should possess an equal share there? What is more mighty, than that the same kingdom should be worth treasures to the rich man, and a cup of cold water to the poor?…“Glory and riches shall be in his house” (ver. 3). For his house is his heart; where, with the praise of God, he liveth in greater riches with the hope of eternal life, than with men flattering, in palaces of marble, with splendidly adorned ceilings, with the fear of everlasting death. “For his righteousness endureth for ever:” this is his glory, there are his riches. While the other’s purple, and fine linen, and grand banquets, even when present, are passing away; and when they have come to an end, the burning tongue shall cry out, longing for a drop of water from the finger’s end.
[«vers. 4.] Excelsus super omnes gentes Dominus.» Gentes homines sunt: quid mirum si super homines excelsus est Dominus? Illi super se excelsos quos colunt, oculis vident in coelo fulgere, solem et lunam et stellas, qui creaturae serviunt, deserentes Creatorem Sed non solum «excelsus super omnes gentes Dominus;» verum etiam «super coelos gloria ejus.» Coeli supra se suspiciunt eum; et humiles eum secum habent, constituti carne infra coelum, qui pro illo non colunt coelum.
112.4 PL 36, 1472
4. “Unto the right-hearted there ariseth up light in the darkness” (ver. 4). Justly do the godly direct their heart unto their God, justly do they walk with their God, preferring His will to themselves; and having no proud presumption in their own. For they remember that they were some time in darkness, but are now light in the Lord. “Merciful, pitying, and just is the Lord God.” It delighteth us that He is “merciful and pitying,” but it perhaps terrifieth us that the Lord God is “just.” Fear not, despair not at all, happy man, who fearest the Lord, and hast great delight in His commandments; be thou sweet, be merciful and lend. For the Lord is just in this manner, that He judgeth without mercy him who hath not shown mercy; but, “Sweet is the man who is merciful and lendeth” (ver. 5): God will not spew him out of His mouth as if he were not sweet. “Forgive,” He saith, “and ye shall be forgiven; give, and it shall be given unto you.” Whilst thou forgivest that thou mayest be forgiven, thou art merciful; whilst thou givest that it may be given unto thee, thou lendest. For though all be called generally mercy where another is assisted in his distress, yet there is a difference where thou spendest neither money, nor the toil of bodily labour, but by forgiving what each man hath sinned against thee, thou gainest free pardon for thine own sins also.…He who is unwilling to give to the poor, seeketh riches; listen to what is written, “Thou shalt have treasure in heaven.” Thou wilt not then lose honour by forgiving: for it is a very laudable triumph to conquer anger: wilt not grow poor by giving; for a heavenly treasure is a more safe possession. The former verse, “Riches and plenteousness shall be in his house,” was pregnant with this verse.
[«vers. 5, 6.] Quis» enim «sicut Dominus Deus noster, qui in altis habitat, et humilia respicit?» Quisquam putaret quod in altis coelis habitet, unde humilia terrena respiciat; sed «humilia respicit in coelo et in terra.» In quibus ergo altis habitat, unde humilia respiciat in coelo et in terra? An in quibus altis habitat, etiam ipsa humilia respicit? Sic enim exaltat humiles, ut non faciat superbos. Itaque et in aliis habitat quos exaltat, facitque sibi eos coelum, hoc est sedem suam; et eos tamen non superbos, sed semper subditos intuendo, etiam in ipso coelo humilia respicit, in quibus excelsis habitat. Spiritus enim per Isaiam ita loquitur; «Haec dicit Altissimus in excelsis habitans, in aeternum nomen ejus, Dominus altissimus in sanctis requiem habens.» Exposuit quid dixerit, «in excelsis habitans;» hoc enim plenius elocutus, «in sanctis,» inquit, «requiem habens.» Sed qui sunt sancti, nisi humiles, qui pueri laudant Dominum? Itaque adjungit: «Et pusillanimis dans magnanimitatem, et dans vitam qui in humilitate cordis sunt» . In quibus sanctis requiem habet, his pusillanimis dat magnanimitatem. Dans utique magnanimitatem excelsos facit, in quibus requiem habens in excelsis habitat. Sed quia pusillanimis dat magnanimitatem, eadem excelsa in quibus habitat, humilia respicit. Sed «humilia,» inquit, «respicit in coelo et in terra.»
112.5 PL 36, 1473
5. He therefore who doth these things, “shall guide his words with discretion.” His deeds themselves are the words whereby he shall be defended at the Judgment; which shall not be without mercy unto him, since he hath himself shown mercy. “For he shall never be moved” (ver. 6): he who, called to the right hand, shall hear these words, “Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world.” For no works of theirs, save works of mercy, are there mentioned. He therefore shall hear, “Come, ye blessed of My Father;” for, “the generation of the right ones shall be blessed.” Thus, “the righteous shall be had in everlasting remembrance.” “He will not be afraid of any evil hearing; for his heart standeth fast and believeth in the Lord” (ver. 7). Such as the words which he will hear addressed to those on the left hand, “Depart into everlasting fire, prepared for the devil and his angels.” He therefore who seeketh here not his own things, but those of Jesus Christ, most patiently endureth sufferings, waiteth for the promises with faith. Nor is he broken down by any temptations: “His heart is established, and will not shrink, until he see beyond his enemies” (ver. 8). His enemies wished to see good things here, and when invisible blessings were promised them, used to say, “Who will show us any good?” Let our heart therefore be established, and shrink not, until we see beyond our enemies. For they wish to see good things of men in the land of the dying; we trust to see the good things of the Lord in the land of the living.
Et excitavit nos etiam quaerere utrum eadem in coelo, quae in terra; an alia in coelo, alia in terra humilia respiciat Dominus Deus noster. Si enim eadem, video quemadmodum hoc intelligam secundum Apostolum dicentem: «In carne enim ambulantes, non secundum carnem militamus: arma enim militiae nostrae non carnalia, sed potentia Deo» . Unde ergo potentia, nisi quia spiritualia? Cum itaque Apostolus et in carne ambulet, et spiritualiter militet, non mirum si humilitas ejus et in coelo respicitur propter spiritus libertatem, et in terra propter corporis servitutem. Idem quippe alio loco dicit, «Nostra enim conversatio in coelis est» : ipse item dicit, «optimum» sibi «esse dissolvi et esse cum Christo, manere autem in carne necessarium,» inquit, «propter vos» . Proinde quisquis intelligit et conversationem Apostoli in coelis, et in carne mansionem in terris; simul oportet intelligat Dominum Deum nostrum in excelsis sanctis habitantem, quemadmodum tamen eosdem sanctos humiles sibi et in coelo respiciat, quoniam quae sursum sunt sapiunt, qui spe resurrexerunt cum Christo ; et in terra, quoniam nondum soluti sunt carnis vinculo, ut ex tota vita sua possint esse cum Christo. Si vero alia Dominus Deus noster humilia respicit in coelo, et alia in terra; credo quod in coelo jam respicit quos vocavit, et habitat in eis; in terra autem respicit quos vocat, ut habitet in eis. Istos enim possidet coelestia cogitantes, illos excitat terrena somniantes.
112.6 PL 36, 1473
6. But it is a great thing to have the heart established, and not to be moved, while they rejoice who love what they see, and mock at him who hopeth for what he seeth not; “what the Lord hath prepared for them that love Him.” How great is the value of this which is not seen, and it is bought for so much as each man is able to give for it. On this account he also “dispersed abroad, and gave to the poor” (ver. 9): he saw not, yet he kept buying; but He was storing up the treasure in heaven, who deigned to hunger and thirst in the poor on earth. It is no wonder then if “his righteousness remaineth for ever:” He who created the ages being his guardian. “His horn,” whose humility was scorned by the proud, “shall be exalted with honour.”
Sed quia difficile obtinemus ut possint et ipsi jam humiles dici, qui nondum suavi jugo Domini pia colla junxerunt quandoquidem humilia isto loco, ut sancta intelligamus, per totum textum Psalmi divinae admonent litterae; est et alius intellectus, quem mecum Charitas vestra consideret. Coelos nunc significari arbitror eos qui sedebunt super duodecim thronos, et cum Domino judicabunt ; terrae autem nomine caeteram multitudinem benedictorum, qui constituentur ad dexteram, ut per opera misericordiae collaudati recipiantur ab eis in tabernacula aeterna, quos amicos sibi de mammona iniquitatis in hujus vitae mortalitate fecerunt . Eis quippe dicit Apostolus: «Si nos vobis spiritualia seminavimus, magnum est si vestra carnalia metamus» ? Quod etiam his verbis dici potest: Si nos vobis coelestia seminavimus, magnum est si terrena vestra metamus? In coelo ergo respicit coelestia seminantes, in terra autem terrena reddentes; tamen humiles et hos et illos. «Humilia» enim «respicit in coelo et in terra;» quia meminerunt utrique quid fuerint per suam malitiam, quid facti sint per Domini gratiam. Neque enim illis tantummodo dicit Vas electionis, «Fuistis enim aliquando tenebrae; nunc autem lux in Domino» ; et iterum, «Gratia salvi facti estis per fidem, et hoc non ex vobis, sed Dei donum est, non ex operibus, ne forte quis extollatur»: sed etiam seipsum adjungit consequenter, dicens, «Illius enim sumus figmentum, creati in operibus bonis.» Dicit etiam seorsum de se et ipsis qui respiciuntur in coelo: «Fuimus enim», inquit, «et nos naturaliter filii irae, sicut et caeteri» . Et iterum: «Fuimus enim et nos», inquit, «stulti aliquando et increduli, errantes, servientes desideriis et voluptatibus variis, in malitia et invidia agentes, abominabiles, invicem odio habentes: cum autem benignitas et humanitas illuxit Salvatoris Dei nostri, non ex operibus justitiae quae fecimus nos, sed secundum suam misericordiam salvos nos fecit per lavacrum regenerationis» . Ecce humilia quae respiciuntur in coelo. Spirituales enim sunt, et omnia judicant; sed tamen humiles, ne dejecti judicentur. Quid de seipso singulariter? nonne talia sunt quae commemorat? «Qui non sum», inquit, «idoneus vocari apostolus, quia persecutus sum Ecclesiam Dei» : «sed misericordiam consecutus sum, quia ignorans feci in incredulitate .
112.7 PL 36, 1474
7. “The ungodly shall see it, and he shall be angered” (ver. 10): this is that late and fruitless repentance. For with whom rather than himself is he “angered,” when he shall say, “Our pride, what hath it profited us? the boastfulness of our riches, what hath it given us?” seeing the horn of him exalted with honour, who “dispersed abroad, and gave to the poor.” “He shall gnash with his teeth, and consume away:” for “there shall be weeping and gnashing of teeth.” For he will no more bring forth leaves and bloom, as would happen if he had repented in season: but he will then repent, when “the desire of the ungodly shall perish,” no consolation succeeding. “The desire of the ungodly shall perish,” when “all things shall pass away like a shadow,” when the flower shall fall down on the withering of the grass. “But the word of the Lord that endureth for ever,” as it is mocked by the vanity of the falsely happy, so will laugh at the perdition of the same when truly miserable.
[«vers.» 7-9.] Denique post istos versus, quibus ait in Psalmo Spiritus, «Quis sicut Dominus Deus noster, qui in altis habitat, et humilia respicit in coelo et in terra:» volens docere nos quare in coelo humilia, cum jam spirituales magni et judiciariis sedibus digni, tali significentur eloquio; subjecit statim, «Qui erigit a terra inopem, et de stercore exaltat pauperem; ut collocet eum cum principibus, cum principibus populi sui.» Non itaque dedignentur esse humilia capita excelsorum, sub dextera Domini. Quamvis enim collocetur fidelis dominicae pecuniae dispensator cum principibus populi Dei, quamvis sessurus sit in duodecim sedibus, et angelos quoque judicaturus; a terra tamen inops erigitur, et de stercore pauper exaltatur. An forte non est exaltatus de stercore, qui serviebat desideriis et voluptatibus variis? Sed forte cum ista jam diceret, non erat inops, non pauper. Quid ergo adhuc ingemiscit gravatus, habitaculum quod de coelo est superindui cupiens ? Cur, ne forte se extollat, colaphizatur, et subditur angelo satanae, stimulo carnis suae ? Altus est quidem habitante in se Domino, et habens eum Spiritum qui scrutatur omnia, etiam altitudinem Dei : itaque in coelo est; sed et in coelo Dominus humilia respicit.