Expositions on the Book of Psalms 36
36.1 Psalm XXXVI PL 36, 354
1. …“The ungodly hath said in himself that he will sin: there is no fear of God before his eyes” (ver. 1). Not of one man, but of a race of ungodly men he speaketh, who fight against their own selves, by not understanding, that so they may live well; not because they cannot, but because they will not. For it is one thing, when one endeavours to understand some thing, and through infirmity of flesh cannot; as saith the Scripture in a certain place, “For the corruptible body presseth down the soul, and the earthly tabernacle weigheth down the mind that museth upon many things;” but another when the human heart acts mischievously against itself, so that what it could understand, if it had but good will thereto, it understandeth not, not because it is difficult, but because the will is contrary. But so it is when men love their own sins, and hate God’s Commandments. For the Word of God is thy adversary, if thou be a friend to thy ungodliness; but if thou art an adversary to thy ungodliness, the Word of God is thy friend, as well as the adversary of thy ungodliness.…
Novissimus dies terribiliter venturus auditur eis qui securi esse bene vivendo nolunt, et male vivere diu volunt. Utiliter autem Deus latere voluit illum diem, ut semper sit paratum cor ad exspectandum quod esse venturum scit, et quando venturum sit nescit: Quia vero Dominus noster Jesus Christus magister nobis missus est, etiam Filium hominis dixit nescire illum diem , quia in magisterio ejus non erat ut per eum sciretur a nobis. Neque enim aliquid scit Pater quod Filius nescit: cum ipsa scientia Patris illa sit, quae sapientia ejus est: est autem sapientia ejus Filius ejus, Verbum ejus. Sed quia nobis scire non proderat, quod quidem ille noverat, qui nos docere venerat, non tamen hoc quod nobis nosse non proderat; non solum sicut magister aliquid docuit, sed sicut magister aliquid non docuit. Tanquam enim magister sciebat et docere quod proderat, et non docere quod oberat. Sic autem quodam genere locutionis nescire Filius dicitur quod non docet: id est, nescire dicitur quod nescire nos facit, quomodo quotidie loquimur, modo quodam locutionis, ut dixi. Laetum enim diem dicimus, quia laetos nos facit; et tristem diem, quia tristes nos facit; et frigus pigrum, quia pigros nos facit. Quomodo contra dicitur a Domino: Nunc cognovi. Dictum est Abrahae: Nunc cognovi quod timeas tu Deum . Hoc Deus noverat et ante illam probationem. Nam illa probatio ideo facta est, ut nos nossemus quod Deus jam noverat, et propter nos docendos conscriberetur, quod ante documentum ille noverat: et fortasse et ipse Abraham nondum noverat quas vires haberet fides ejus: unusquisque enim se tentatione tanquam interrogatus agnoscit: sicut Petrus quas vires haberet fides ejus utique nesciebat, quando dixit Domino: Tecum sum usque ad mortem. Dominus autem qui noverat eum, praedixit ubi deficeret, praenuntians illi infirmitatem ejus, tanquam tacta vena cordis ejus . Proinde Petrus, qui ante tentationem praesumpsit de se, in tentatione didicit se. Sic ergo non absurde sentimus et patrem nostrum Abraham cognovisse vires fidei suae, ubi jussus immolare unicum filium suum, non dubitavit nec trepidavit ei offerre qui dederat; quia quemadmodum nescivit unde daturus erat nondum natum, sic credidit posse reparare immolatum. Dixit ergo Deus, Nunc cognovi: quod intelligimus. Nunc cognoscere te feci: secundum locutiones quas commendavimus, Pigrum frigus, quod pigros faciat; et laetum diem, quod laetos faciat: sic cognoscens, quod cognoscentes faciat. Inde est illud: Tentat vos Dominus Deus vester, ut sciat si diligitis eum . Dabis enim profecto Domino Deo nostro. Deo summo, Deo vero magnam ignorantiam, quod utique sacrilegum esse intelliges, si sic acceperis, Tentat vos Dominus ut sciat, tanquam ipse de nostra tentatione concipiat scientiam, in quo erat ante ignorantia. Sed quid est, Tentat vos, ut sciat? Tentat vos, ut scire vos faciat. Accipite ergo a contrario regulam intelligentiae; et quemadmodum cum Deum auditis dicere, Cognovi, intelligitis, Cognoscere vos feci: sic et cum auditis de Filio hominis, id est de Christo dici quod illum diem nesciat, intelligite dici quod nescire faciat. Quid est autem, nescire faciat? Occultet, ut nesciatur quod nobis prodi non prodest. Hoc est quod dixi, magistrum bonum nosse quid prodat, nosse quid legat: sicut quaedam eum legimus distulisse. Unde intelligimus non omnia promenda esse, quae capere non possunt hi quibus promuntur. Dicit enim alibi: Multa habeo vobis dicere, sed non potestis illa portare modo . Dicit et Apostolus: Non potui loqui vobis quasi spiritualibus, sed quasi carnalibus, quasi parvulis in Christo lac vobis potum dedi, non escam: neque enim poteratis; sed nec adhuc quidem potestis . Quo proficit iste sermo? Ut quoniam diem novissimum scimus venturum, utiliter autem scimus venturum et utiliter ignoramus quando venturus sit, paratum cor habeamus bene vivendo; et non solum non timeamus venturum illum diem, sed et amemus. Dies quippe ille sicut infidelibus laborem auget, sic fidelibus finit. Quid autem horum duorum esse velis, antequam veniat, nunc est in potestate; cum venerit, non erit. Elige ergo cum tempus est: quia Deus quod misericorditer occultat, misericorditer differt.
36.2 PL 36, 356
2. “For he hath wrought deceitfully in His sight” (ver. 2). In whose sight? In His, whose fear was not before the eyes of him that did work deceitfully. “To find out his iniquity, and hate it.” He wrought so as not to find it. For there are men who as it were endeavour to seek out their iniquity, and fear to find it; because if they should find it, it is said to them, Depart from it: this thou didst before thou knewest; thou didst iniquity being in ignorance; God giveth pardon: now thou hast discovered it, forsake it, that to thy ignorance pardon may easily be given; and that with a clear face thou mayest say to God, “Remember not the sins of my youth, and of my ignorance.” Thus he seeketh it, thus he feareth lest he find it; for he seeketh it deceitfully. When saith a man, I knew not that it was sin? When he hath seen that it is sin, and ceaseth to do the sin, which he did only because he was ignorant: such an one in truth would know his sin, to find it out, and hate it. But now many “work deceitfully to find out their iniquity:” they work not from their heart to find it out and hate it. But because in the very search after iniquity, there is deceit, in the finding it there will be defence of it. For when one hath found his iniquity, lo now it is manifest to him that it is iniquity. Do it not, thou sayest. And he who wrought deceitfully to find it out, now he hath found, hateth it not; for what saith he? How many do this! Who is there that doth it not? And will God destroy them all? Or at least he saith this: if God would not these things to be done, would men live who commit the same? Seest thou that thou didst work deceitfully to find out thy iniquity? For if not deceitfully but sincerely thou hadst wrought, thou wouldest now have found it out, and hated it; now thou hast found it out, and thou defendest it; therefore thou didst work deceitfully, when thou soughtest it.
Jam vero quia in quocumque genere vitae, quod habet aliquam professionem, non omnes inveniuntur probi, non omnes reprobi, ex hoc apparet, quia de quibusdam hominum generibus, quae per similitudines in Evangelio modo proposita audivimus, sic concluditur: Unus assumetur, et unus relinquetur . Assumetur bonus, reliquetur malus. Videntur duo in agro; eadem professio est, sed non idem cor. Professionem vident homines, cor novit Deus. Quodlibet ergo ager significet. Unus assumetur, et unus relinquetur. Non quasi dimidia pars assumetur, et dimidia relinquetur: sed genera hominum duo dicit. Et si aliud eorum sit in paucis, aliud in multis, Unus assumetur, et unus relinquetur: hoc est, unum genus assumetur, et alterum relinquetur. Sic in lecto, sic in molendino. Exspectatis fortasse quid ista sint: videtis tecta esse, et similitudinibus quidusdam involuta. Potest mihi aliud videri, alteri aliud: sed neque ego eo quod dixero praescribo alteri ad meliorem intellectum, nec ille mihi ad utrumque accipiendum, si utrumque cum fide concordat. Videntur enim mihi in agro laborare qui praesunt Ecclesiis; sicut Apostolus dicit: Dei agricultura, Dei aedificatio estis. Nam et architectum se dicit, cum dicit: Ut sapiens architectus fundamentum posui: et agricolam, cum dicit, Ego plantavi, Apollo rigavit, sed Deus incrementum dedit . In molendino ergo duas dixit , non duos; credo, quod haec figura ad plebes pertineat: quia praepositi regunt, plebes reguntur. Et molendinum puto dictum mundum istum; quia rota quadam temporum volvitur, et amatores suos conterit. Sunt ergo qui de actionibus mundi non recedunt: sed tamen et ibi alii bene operantur; alii male; alii sibi amicos faciunt de mammona iniquitatis, a quibus recipiantur in tabernacula aeterna , quibus dicitur: Esurivi, et dedistis mihi manducare alii ista negligunt, quibus dicitur ibi: Esurivi, et non dedistis mihi manducare . Proinde, quia de his qui versantur in negotiis et operibus hujus mundi, alii diligunt benefacere indigentibus, alii negligunt: tanquam de duabus in molendino una assumetur, et una relinquetur. Lectum autem positum arbitror pro quiete: quia sunt qui neque actiones mundi pati volunt, sicut sunt conjugati homines habentes domos, familias, filios; neque aliquid in Ecclesia agunt, sicut praepositi velut in agricultura laborantes; sed velut ad haec infirmi, secedunt ad otium, et quieti esse diligunt; veluti memores infirmitatis suae, non se committentes magnis actionibus, et quodammodo in strato infirmitatis rogantes Deum. Et ipsa professio habet bonos, habet fictos: proinde etiam ex his unus assumetur, et unus relinquetur. Ad quamcumque professionem te converteris, para te pati fictos: alioquin si te non paraveris, invenies quod non sperabas, et deficies aut perturbaberis. Ad omnia ergo te paratum facit qui tibi loquitur, cum tempus est et illi loquendi, nondum judicandi, et tibi audiendi, nondum frustra poenitendi. Est enim modo poenitentia non frustra: erit tunc frustra. Non enim tunc non poenitebit homines male vixisse: sed nullo modo illis justitia Dei revocat quod sua injustitia perdiderunt. Justum enim est apud Deum, ut modo impertiat misericordiam, tunc exerceat judicium. Ideo nunc non tacetur. An tacetur? Arguat quisque, murmuret, si non per totum orbem haec Scriptura recitatur atque cantatur; si cessat etiam venalis ferri per publicum.
36.3 PL 36, 357
3. “The words of his mouth are iniquity and deceit: he would not understand, that he might do good” (ver. 3). Ye see that he attributeth that to the will: for there are men who would understand and cannot, and there are men who would not understand, and therefore understand not. “He would not understand, that he might do good.”
[vers. 1, 2.] Sed revera hoc te perturbat hominem christianum, quia vides male viventes felices, rerum istarum copia circumfluere, sanos esse, superbis dignitatibus eminere, incolumem habere domum, gaudia suorum, obsequia clientium, excellentissimas potentias, nihil triste interpellare vitam ipsorum: mores nequissimos vides, facultates copiosissimas perspicis; et dicit cor tuum nullum esse divinum judicium, omnia casibus ferri et fortuitis motibus ventilari. Nam si Deus, inquis, res humanas respiceret, floreret illius iniquitas, et mea innocentia laboraret? Omnis morbus animi habet in Scripturis medicamentum suum: qui ergo sic aegrotat, ut ista dicat in corde suo, bibat potionem psalmi hujus. Quid est? Iterum inspiciamus quid dicebas? Quid dicebam, inquis, nisi quod vides? Mali florent, boni laborant: quomodo ista videt Deus? Accipe, bibe: ipse tibi hanc, de quo ista murmuras, temperavit potionem: tantum ne recuses saluberrimum poculum; accommoda per aurem os cordis, et bibe quod audis: Noli aemulari in malignantibus, neque aemuleris facientes iniquitatem. Quoniam tanquam foenum cito arescent, et sicut olera prati cito cadent. Quod tibi longum videtur, cito est Deo: subjunge te Deo, et tibi cito erit. Quod ait foenum, hoc intelligimus olera prati. Vilia quaedam sunt, et superficiem terrae tenentia, altam radicem non habent. Proinde per hiemem virent: at ubi sol aestatis fervescere coeperit, arescent. Modo ergo tempus est hiemis, gloria tua nondum apparet: sed si alta radix est charitatis tuae, sicut multarum arborum per hiemem, transit frigus, veniet aestas, id est judicii dies: tunc arescet viror foeni, tunc apparebit arborum gloria. Mortui enim estis, ait Apostolus: quomodo videntur arbores per hiemem, quasi aridae, quasi mortuae. Ergo quae spes, si mortui sumus? Intus est radix: ubi radix nostra, ibi et vita nostra; ibi enim charitas nostra. Et vita vestra, inquit, abscondita est cum Christo in Deo. Quando arescit qui sic habet radicem? Quando autem erit ver nostrum? quando aestas nostra? quando nos circumvestit dignitas foliorum, et ubertas fructuum locupletat? quando hoc erit? Audi quod sequitur: Cum Christus apparuerit, vita vestra, tunc et vos cum ipso apparebitis in gloria . Quid ergo modo? Noli aemulari in malignantibus, neque aemuleris facientes iniquitatem. Quoniam tanquam foenum cito arescent, et sicut olera prati cito cadent.
36.4 PL 36, 358
4. “He hath meditated iniquity on his bed.” What said He, “On his bed?” (ver. 4). “The ungodly hath said in himself, that he will sin:” what above he said, in himself, that here he said, “On his bed.” Our bed is our heart: there we suffer the tossing of an evil conscience; and there we rest when our conscience is good. Whoso loveth the bed of his heart, let him do some good therein. There is our bed, where the Lord Jesus Christ commands us to pray. “Enter into thy chamber, and shut thy door.” What is, “Shut thy door?” Expect not from God such things as are without, but such as are within; “and thy Father which seeth in secret, shall reward thee openly.” Who is he that shutteth not the door? He who asketh much from God such things, and in such wise directeth all his prayers, that he may receive the goods that are of this world. Thy door is open, the multitude seeth when thou prayest. What is it to shut thy door? To ask that of God, which God alone knoweth how He giveth. What is that for which thou prayest, when thou hast shut the door? What “eye hath not seen, nor ear heard, or hath entered into the heart of man.” And haply it hath not entered into thy very bed, that is, into thy heart. But God knoweth what He will give: but when shall it be? When the Lord shall be revealed, when the Judge shall appear.…
[vers. 3, 4.] Quid ergo tu? Spera in Dominum. Illi enim sperant non in Dominum: spes illorum mortalis, spes illorum caduca, fragilis, volatica, transitoria, inanis erit. Spera in Dominum. Ecce spero, quid ago? Et fac bonitatem. Noli malitiam, quam respicis in illis male florentibus: fac bonitatem, et inhabita terram. Ne forte bonitatem extra inhabitationem terrae facias. Terra enim Domini, Ecclesia ejus est: ipsam rigat, ipsam colit ille agricola Pater . Multi enim quasi exercent bona opera, sed quia non inhabitant terram, non pertinent ad agricolam. Ergo fac bonitatem, non extra terram, sed inhabita terram. Et quid habebo? Et pasceris in divitiis ejus. Quae sunt divitiae ejus terrae? Divitiae ejus Dominus ejus, divitiae ejus Deus ejus. Ipse est ille cui dicitur; Pars mea, Domine . Ipse est ille de quo dicitur: Dominus pars haereditatis meae et calicis mei . Recenti sermone commendavimus Charitati Vestrae, et Deum esse possessionem nostram, et nos esse possessionem Dei. Audi quia divitiae terrae hujus ipse est: vide quid sequitur, Delectare in Domino. Tanquam quaesieris, et dixeris, Ostende mihi divitias terrae illius, in qua me jubes habitare; Delectare, inquit, in Domino, et dabit tibi petitiones cordis tui.
36.5 PL 36, 358
5. “He hath set himself in every way that is not good.” What is, “he hath set himself”? He hath sinned perseveringly. Whence also of a certain pious and good man it is said, “He hath not stood in the way of sinners.” As this “hath not stood,” so that “hath set himself.” “But wickedness hath he not hated.” There is the end, there the fruit: if a man cannot but have wickedness, let him at least hate it. For when thou hatest it, it scarcely occurs to thee to do any wickedness. For sin is in our mortal body, but what saith the Apostle? “Let not sin reign in your mortal body, that ye should obey it in the lusts thereof.” When beginneth it not to be therein? When that shall be fulfilled in us which he saith, “When this corruptible shall have put on incorruption, and this mortal shall have put on immortality.” Before this come to pass, there is a delighting in sin in the body, but greater is the delighting and the pleasure in the Word of Wisdom, in the Commandment of God. Overcome sin and the lust thereof. Sin and iniquity do thou hate, that thou mayest join thyself to God, who hateth it as well as thou. Now being joined in mind unto the Law of God, in mind thou servest the Law of God. And if in the flesh thou therefore servest the law of sin, because there are in thee certain carnal delightings, then will there be none when thou shalt no longer fight. It is one thing not to fight, and to be in true and lasting peace; another to fight and overcome; another to fight and to be overcome; another not to fight at all, but to be carried away.…
Signanter accipe petitiones cordis tui. Discerne petitiones cordis tui a petitionibus carnis, discerne quantum potes. Nec frustra dictum est in quodam psalmo: Deus cordis mei. Ibi enim sequitur et dicit: Et pars mea Deus meus in saecula . Verbi gratia, caecus est corpore, rogat ut illuminetur. Ista roget, quia et ista Deus facit, et ista Deus praestat: sed rogant haec etiam mali. Petitio haec carnis. Infirmatur, rogat se salvum fieri: salvus fit moriturus. Et ista petitio carnis est: et si qua sunt talia. Petitio cordis quae est? Sicut petitio carnis est, velle sibi reparari oculos, utique ad videndam istam lucem, quae talibus oculis videri potest: ita petitio cordis ad aliam lucem pertinet. Beati enim mundi corde, quoniam ipsi Deum videbunt . Delectare in Domino, et dabit tibi petitiones cordis tui.
36.6 PL 36, 359
6. “Thy mercy, O Lord, is in the heavens, and Thy truth reacheth even unto the clouds” (ver. 5). I know not what Mercy of Him he meaneth, which is in the heavens. For the Mercy of the Lord is also in the earth. Thou hast it written, “The earth is full of the Mercy of the Lord.” Of what Mercy then speaketh He, when He saith, “Thy Mercy, O Lord, is in the heavens”? The gifts of God are partly temporal and earthly, partly eternal and heavenly. Whoso for this worshippeth God, that he may receive those temporal and earthly goods, which are open to all, is still as it were like the brutes: he enjoyeth indeed the Mercy of God, but not that which is excepted, which shall not be given, save only to the righteous, to the holy, to the good. What are the gifts which abound to all? “He maketh His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.” Who hath not this Mercy of God, first that he hath being, that he is distinguished from the brutes, that he is a rational animal, so as to understand God; secondly, that he enjoys this light, this air, rain, fruits, diversity of seasons, and all the earthly comforts, health of body, the affection of friends, the safety of his family? All these are good, and they are God’s gifts.…
[vers. 5, 6.] Ecce desidero, rogo, volo: egone implebo? Non. Quis ergo? Revela ad Dominum viam tuam, et spera in eum, et ipse faciet. Indica illi quid patiaris, indica illi quid velis. Quid enim pateris? Caro concupiscit adversus spiritum, et spiritus adversus carnem . Quid ergo vis? Infelix ego homo, quis me liberabit de corpore mortis hujus? Et quia ipse faciet, cum revelaveris ad eum viam tuam, vide quid sequitur: Gratia Dei per Jesum Christum Dominum nostrum . Quid ergo facturus est, quia dictum est: Revela ad Dominum viam tuam, et spera in eum, et ipse faciet: quid faciet? Et educet sicut lumen justitiam tuam. Modo enim abscondita est justitia tua: in fide res est, nondum in specie. Aliquid credis ut facias, nondum vides quod credis. Cum autem coeperis videre quod credidisti, educetur in lumine justitia tua: quia justitia tua erat fides tua Justus enim ex fide vivit .
36.7 PL 36, 359
7. But this man rightly understood what mercy he should pray for from God. “Thy Mercy, O Lord, is in the Heavens; and Thy Truth reacheth even to the clouds.” That is, the Mercy which Thou givest to Thy Saints, is Heavenly, not earthly; is Eternal, not temporal. And how couldest Thou declare it unto men? Because “Thy Truth reacheth even unto the clouds.” For who could know the Heavenly Mercy of God, unless God should declare it unto men? How did He declare it? By sending His truth even unto the clouds. What are the clouds? The Preachers of the Word of God.…Truth reached even to the clouds: therefore unto us could be declared the Mercy of God, which is in Heaven and not in earth. And truly, Brethren, the clouds are the Preachers of the Word of Truth. When God threateneth through His Preachers, He thunders through the clouds. When God worketh miracles through His Preachers, He lightneth through the clouds, He terrifieth through the clouds, and watereth by the rain. Those Preachers, then, by whom is preached the Gospel of God, are the clouds of God. Let us then hope for Mercy, but for that which is in the Heavens.
Et educet velut lumen justitiam tuam, et judicium tuum sicut meridiem: hoc est clarum lumen. Parum erat dicere, ut lumen. Lumen enim jam dicimus et cum albescit, lumen dicimus et cum sol oritur: sed nunquam est clarior lux quam medio die. Non solum ergo educet sicut lumen justitiam tuam, sed erit judicium tuum tanquam meridies. Modo enim judicas sequi Christum, hoc proposuisti, hoc elegisti, hoc est judicium tuum: nemo tibi ostendit quod promisit: promissorem adhuc tenes, exhibitorem autem exspectas: in judicio ergo fidei tuae elegisti sequi quod non vides. In abscondito est judicium tuum, adhuc reprehenditur et irridetur ab infidelibus: Quid credidisti? Quid tibi Christus promisit? Quia immortalis eris, et dabit tibi vitam aeternam? ubi est hoc? quando dabit? quando fieri potest? Judicas tamen tu magis sequi Christum promittentem quod non vides, quam impium reprehendentem credidisse te quod nondum vides. Et hoc est judicium tuum: et quale sit judicium tuum, adhuc non apparet: in isto saeculo quasi nox est. Quando ergo educet judicium tuum velut meridiem? Cum Christus apparuerit vita nostra, tunc et vos cum ipso apparebitis in gloria . Cum venerit judicii dies, et venerit Christus, et congregaverit omnes gentes judicandas, quid erit tunc? Impius ubi abscondet perfidiam suam, cum videro fidem meam? Ergo modo quid? Angustiae, tribulationes et tentationes. Et beatus qui perdurat: quia qui perseveraverit usque in finem, hic salvus erit . Nec cedat insultatoribus, ne eligat hic florere ut ex arbore foenum fiat.
36.8 PL 36, 360
8. “Thy Righteousness is like the mountains of God: Thy Judgments are a great deep” (ver. 6). Who are the mountains of God? Those who are called clouds, the same are also the mountains of God. The great Preachers are the mountains of God. And as when the sun riseth, he first clothes the mountains with light, and thence the light descends to the lowest parts of the earth: so our Lord Jesus Christ, when He came, first irradiated the height of the Apostles, first enlightened the mountains, and so His Light descended to the valley of the world. And therefore saith He in a certain Psalm, “I lifted up mine eyes unto the mountains, from whence cometh my help.” But think not that the mountains themselves will give thee help: for they receive what they may give, give not of their own. And if thou remain in the mountains, thy hope will not be strong: but in Him who enlighteneth the mountains, ought to be thy hope and presumption. Thy help indeed will come to thee through the mountains, because the Scriptures are administered to thee through the mountains, through the great Preachers of the Truth: but fix not thy hope in them. Hear what He saith next following: “I lifted up mine eyes unto the mountains, from whence cometh my help.” What then? Do the mountains give thee help? No; hear what follows, “My help cometh from the Lord, which made Heaven and earth.” Through the mountains cometh help, but not from the mountains. From whom then? “From the Lord, which made Heaven and earth.”…
[vers. 7-9.] Quid igitur debeo? Quid debeas audi: Subditus esto Domino, et obsecra eam. Hoc sit vita tua, obedire praeceptis ejus. Hoc est enim subditum illi esse, et obsecrare, donec det quod promisit. Perseveret bonum opus, perseveret et oratio. Oportet enim semper orare, et non deficere . In quo appares subditus? Faciendo quod praecepit. Sed mercedem nondum accipis, forte quia capere nondum potes. Jam enim ille potest dare, sed tu non potes accipere. Exercere operibus, labora in vinea: finito die pete mercedem: fidelis est qui te adduxit ad vineam . Subditus esto Domino, et obsecra eum.
36.9 PL 36, 360
9. “Thy Judgments are like the great abyss.” The abyss he calleth the depth of sin, whither every one cometh by despising God; as in a certain place it is said, “God gave them over to their own hearts’ lusts, to do the things which are not convenient.”…Because then they were proud and ungrateful, they were held worthy to be delivered up to the lusts of their own hearts, and became a great abyss, so that they not only sinned, but also worked craftily, lest they should understand their iniquity, and hate it. That is the depth of wickedness, to be unwilling to find it out and to hate it. But how one cometh to that depth, see; “Thy Judgments are the great abyss.” As the mountains are by the Righteousness of God, who through His Grace become great: so also through His Judgments come they unto the depth, who sink lowest. By this then let the mountains delight thee, by this turn away from the abyss, and turn thyself unto that, of which it is said, “My help cometh from the Lord.” But whereby? “I have lifted up mine eyes unto the mountains.” What meaneth this? I will speak plainly. In the Church of God thou findest an abyss, thou findest also mountains; thou findest there but few good, because the mountains are few, the abyss broad; that is, thou findest many living ill after the wrath of God, because they have so worked that they are delivered up to the lusts of their own heart; so now they defend their sins and confess them not; but say, Why? What have I done? Such an one did this, and such an one did that. Now will they even defend what the Divine Word reproves. This is the abyss. Therefore in a certain place saith the Scripture (hear this abyss), “The sinner when he cometh unto the depth of sin despiseth.” See, “Thy Judgments are like the great abyss.” But yet not art thou a mountain; not yet art thou in the abyss; fly from the abyss, tend towards the mountains; but yet remain not on the mountains. “For thy help cometh from the Lord, which made Heaven and earth.”
Ecce facio; subditus sum Domino, et obsecro cum. Sed quid tibi videtur? Vicinus ille nequam, male agens et florens est; furta ejus, adulteria ejus, rapinas ejus ego novi; in omnibus elatus, superbus, per iniquitatem exaltatus non me dignatur agnoscere: in his quomodo durabo? Morbus ille est, bibe contra: Ne subaemuleris eum qui prosperatur in via sua. Prosperatur, sed in via sua: laboras, sed in via Dei. Illi prosperitas in via est, in perventione infelicitas: tibi labor in via, in perventione felicitas; quoniam iter impiorum peribit. Novit Dominus iras justorum, et iter impiorum peribit . Has vias ambulas quas novit Dominus; et si laboras in eis, non te fallunt. Via vero impiorum felicitas transitoria: finita via, peracta est felicitas. Quare? Quia via illa lata est, finis ejus in profundum inferni perducit. Via vero tua angusta est, et pauci ingrediuntur per eam : sed ad quam latitudinem perveniant debes cogitare. Ne subaemuleris eum qui prosperatur in via sua. In homine faciente iniquitatem, desine ab ira, et derelinque furorem. Quid stomacharis? Quid per iracundiam et indignationem istam aut blasphemas, aut prope blasphemas? In homine faciente iniquitatem, desine ab ira, et derelinque furorem. Nescis quo te provocet ira ista? Dicturus es Deo quia iniquus est, illuc pergit. Ecce ille quare felix est, et ille infelix est? Vide quid pariat: offoca malam conceptionem. Desine ab ira, et derelinque indignationem, ut jam resipiscens dicas: Turbatus est prae ira oculus meus . Quis oculus, nisi fidei? Interrogo oculum fidei tuae: Credidisti in Christum; quare credidisti? Quid tibi promisit? Si felicitatem saeculi hujus tibi promisit Christus, murmura adversus Christum, murmura adversus illum, quando vides infidelem felicem. Quid tibi promisit felicitatis? Quid nisi in resurrectione mortuorum? Quid autem in hac vita? Quod ipse: quod ipse, inquam. An dedignaris, serve discipule, quod Dominus, quod magister? Nonne a ipso audis: Non est servus major domino suo, et non est discipulus super magistrum ? Ille pro te dolores, flagella, opprobria, crucem, mortem passus est. Et quid horum justo debebatur? quid non tibi peccatori debebatur? Ergo tene directum oculum tuum, ne turbetur prae ira: Desine ab ira, et derelinque indignationem. Ne subaemuleris ut maligne facias: quasi imitando eum qui maligne faciendo floret ad tempus. Ne subaemuleris, ut maligne facias. Quoniam qui maligne agunt, exterminabuntur. Sed felicitatem eorum video. Crede illi qui dicit: Exterminabuntur: quia melius ille videt quam tu, cujus oculum turbare ira non potest. Quoniam qui maligne agunt, exterminabuntur. Sustinentes autem Dominum. Non enim aliquem fallacem, sed utique ipsam veritatem: non enim aliquem minus valentem, sed utique omnipotentem. Sustinentes autem Dominum, ipsi haereditate possidebunt terram. Quam terram, nisi illam Jerusalem, cujus amore qui exardescit, perveniet ad pacem?
36.10 PL 36, 361
10. Because he said, Thy Mercy is in the Heavens, that it may be known to be also on earth, he said, “O Lord, Thou savest man and beast, as Thy Mercy is multiplied, O God” (ver. 7). Great is Thy Mercy, and manifold is Thy Mercy, O God; and that showest Thou both to man and beast. For from whom is the saving of men? From God. Is not the saving of beasts also from God? For He who made man, made also beasts; He who made both, saveth both; but the saving of beasts is temporal. But there are who as a great thing ask this of God, which He hath given to beasts. “Thy Mercy, O God, is multiplied,” so that not only unto men, but unto beasts also is given the same saving which is given to men, a carnal and temporal saving.
[vers. 10.] Sed quamdiu peccator floret? quamdiu sustinebo? Festinas: cito erit quod tibi diu est. Infirmitas facit diu videri quod cito est. Quomodo inveniuntur desideria aegrotorum? Nihil tamdiu, quam ut calix sitienti temperetur. Utique festinatur a suis, ne forte offendatur infirmus. Quando fiet? quando coquetur? quando dabitur? Celeritas est in illis qui tibi serviunt, sed infirmitas tua diuturnum putat quod cito agitur. Ergo videte medicum nostrum blandientem infirmo dicenti: Quamdiu durabo? quamdiu erit? Et adhuc pusillum, et non erit peccator. Inter peccatores certe gemis, de peccatore gemis: pusillum, et non erit. Ne forte, quia tibi dixi, Sustinentes autem Dominum, ipsi haereditate possidebunt terram, ne sustinentiam istam longissimam putes; modicum sustine, sine fine accipies quod sustines. Adhuc pusillum: modicum. Recole annos ab Adam usque in hodiernum diem, percurre Scripturas: heri pene ille de paradiso lapsus est. Tot saecula emensa et evoluta sunt. Ubi sunt praeterita tempora? Sic pauca quae restant, utique transibunt. Si toto illo tempore viveres, ex quo Adam de paradiso dimissus est usque in hodiernum diem; certe videres vitam tuam non fuisse diuturnam, quae sic avolasset. Unius autem cujusque hominis vita quanta est? Adde quantoslibet annos, duc longissimam senectutem, quid est? Nonne aura est matutina? Ergo longe sit dies judicii, quando erit retributio injustorum et justorum: tuus certe dies ultimus longe abesse non potest. Ad hunc te praepara. Qualis enim exieris de hac vita, talis redderis illi vitae. Post vitam istam parvam nondum eris ubi erunt sancti, quibus dicetur: Venite, benedicti Patris mei, percipite regnum quod vobis paratum est ab initio mundi . Nondum ibi eris, quis nescit? Sed jam poteris ibi esse, ubi illum quondam ulcerosum pauperem, dives ille superbus et sterilis in mediis suis tormentis vidit a longe requiescentem . In illa requie positus, certe securus exspectas judici diem, quando recipias et corpus, quando immuteris, ut angelo aequeris. Ergo quantum est quod festinamus, et dicimus: Quando erit? Tardum erit? Hoc dicturi filii nostri, et hoc dicturi nepotes nostri: et cum singuli quique sibi succedentes haec dicturi sunt, sic transit quod adhuc pusillum futurum est, quemadmodum transiit totum quod jam praeteritum est. O infirme! Adhuc pusillum, et non erit peccator.
36.11 PL 36, 362
11. Have not men then somewhat reserved with God, which beasts deserve not, and whereunto beasts arrive not? They have evidently. And where is that which they have. “The children of men put their trust under the shadow of Thy wings.” Attend, my Beloved, to this most pleasant sentence; “Thou savest man and beast.” First, he spake of “man and beast,” then of “the children of men;” as though “men” were one, “the children of men” other. Sometimes in Scripture children of men is said generally of all men, sometimes in some proper manner, with some proper signification, so that not all men are understood; chiefly when there is a distinction. For not without reason is it here put; “O Lord, Thou savest man and beast: but the children of men;” as though setting aside the first, he keepeth separate the children of men. Separate from whom? Not only from beasts, but also from men, who seek from God the saving of beasts, and desire this as a great thing. Who then are the children of men? Those who put their trust under the shadow of His wings. For those men together with beasts rejoice in possession, but the children of men rejoice in hope: those follow after present goods with beasts, these hope for future goods with Angels.…
Et quaeres locum ejus, et non invenies. Ostendit, quid dixit, non erit: non quia omnino non erit, sed quia ad nullos usus esse poterit. Si enim omnino non erit, nec torquebitur: jam ergo securitas data est peccatori, ut dicat: Faciam quidquid volo quamdiu vivo, postea non ero. Non erit qui doleat, non erit qui torqueatur? Et ubi est, Ite in ignem aeternum, qui paratus est diabolo et angelis ejus ? Sed forte missi in ignem illum non erunt, et consumentur. Non illis diceretur, Ite in ignem aeternum; quia non futuris non esset aeternus. Et tamen quid illic futurum sit eis, utrum omnino consumptio, an dolor et cruciatus, non tacuit Dominus dicens: Ibi erit ploratus et stridor dentium . Quomodo ergo plorabunt et stridebunt dentibus, si non erunt? Quomodo ergo hic Adhuc pusillum, et non erit peccator, nisi quomodo in sequenti versu exposuit, Et quaeres locum ejus, et non invenies? Quid est, locum ejus? Usum ejus. Habet enim aliquem usum peccator? Habet. Hic utitur illo Deus ad probandum justum, quomodo usus est diabolo ad probandum Job, quomodo usus est Juda ad tradendum Christum. Est ergo in hac vita quod agatur de peccatore. Hic est ergo locus ejus, quomodo est in fornace aurificis locus paleae. Ardet palea, ut aurum purgetur: sic saevit impius, ut justus probetur. Sed cum transierit tempus probationis nostrae, quando non erunt qui probentur, non erunt per quos probentur. Numquid quia diximus, Non erunt qui probentur, non erunt ipsi? Sed quia jam non opus erit peccatoribus per quos justi probentur: Et quaeres locum ejus, et non invenies. Modo quaere locum peccatoris, invenies. De peccatore fecit Deus flagellum, dedit ei et honorem, dedit ei et potestatem. Aliquando enim facit hoc; dat peccatori potestatem, flagellantur inde res humanae, emendantur inde pii. Peccatori illi hoc reddetur quod debetur: et tamen factum est de illo unde proficiat pius, unde deficiat impius. Quaeres locum ejus, et non invenies.
36.12 PL 36, 362
12. “They shall be satiated with the fulness of Thy House” (ver. 8). He promiseth us some great thing. He would speak it, and He speaketh it not. Can He not, or do not we receive it? I dare, my Brethren, to say, even of holy tongues and hearts, by which Truth is declared to us, that it can neither be spoken, which they declared, nor even thought of. For it is a great thing, and ineffable; and even they saw through a glass darkly, as saith the Apostle, “For now we see through a glass darkly; but then face to face.” Lo, they who saw through a glass darkly, thus burst forth. What then shall we be, when we shall see face to face? That with which they travailed in heart, and could not with their tongue bring forth, that men might receive it. For what necessity was there that he should say, “They shall be satiated with the fulness of Thy House”? He sought a word whereby to express from human things what he would say; and because he saw that men drowning themselves in drunkenness receive indeed wine without measure, but lose their senses, he saw what to say; for when shall have been received that ineffable joy, then shall be lost in a manner the human soul, it shall become Divine, and be satiated with the fulness of God’s House. Wherefore also in another Psalm it is said, “Thy cup inebriating, how excellent is it!” With this cup were the Martyrs satiated when going to their passion, they knew not their own. What so inebriated as not to know a wife weeping, not children, not parents? They knew them not, they thought not that they were before their eyes. Wonder not: they were inebriated. Wherewith were they so? Lo, they had received a cup wherewith they were satiated. Wherefore he also gives thanks to God, saying, “What shall I render unto the Lord for all His benefits towards me? I will take the cup of Salvation, and call upon the Name of the Lord.” Therefore, Brethren of men, let us be children and let us trust under the shadow of His wings and be satiated with the fulness of His House. As I could, I have spoken; and as far as I can I see; and how far I see, I cannot speak. “And of the torrent of Thy Pleasure shalt Thou give them to drink.” A torrent we call water coming with a flood. There will be a flood of God’s Mercy to overflow and inebriate those who now put their trust under the shadow of His wings. What is that Pleasure? As it were a torrent inebriating the thirsty. Let him then who thirsts now, lay up hope: whoso thirsts now, let him have hope; when inebriated, he shall have possession: before he have possession, let him thirst in hope. “Blessed are they which do hunger and thirst after righteousness, for they shall be filled.”
[vers. 11.] Mansueti autem haereditate possidebunt terram. Terra est illa de qua saepe locuti sumus, Jerusalem sancta, quae liberabitur de peregrinatione ista, et in aeternum vivet cum Deo et de Deo. Ergo haereditate possidebunt terram. Quae erunt deliciae ipsorum? Et delectabuntur in multitudine pacis. Delectetur hic impius ille in multitudine auri, in multitudine argenti, in multitudine mancipiorum, in multitudine postremo baiarum, rosarum, vinolentiae, lautissimorum et luxuriosorum conviviorum. Haec est potentia cui invides, iste flos est qui te delectat? Nonne etsi semper sic esset plangendus esset? Quae erunt autem deliciae tuae? Et delectabuntur in multitudine pacis. Aurum tuum pax, argentum tuum pax, praedia tua pax, vita tua pax, Deus tuus pax. Quidquid desideras, pax tibi erit. Quia hic aurum quod est, non potest tibi esse argentum; quod vinum est, non potest tibi esse panis; quod tibi lux est, non potest esse potus: Deus tuus totum tibi erit. Manducabis eum, ne esurias; bibes eum, ne sitias; illuminaberis ab eo, ne sis caecus; fulcieris ab eo, ne deficias; possidebit te totum integrum, totus integer. Angustias non ibi patieris cum eo cum quo totum possides: totum habebis, totum et ille habebit; quia tu et ille unum eritis, quod unum totum et ille habebit qui vos possidet. Hae sunt reliquiae homini pacifico. Hoc cantavimus: qui versus longe quidem est in isto psalmo ab his tractatis versibus. Sed quia ipsum cantavimus, ad ipsum claudere debemus. Tu tantum securus esto; custodi innocentiam, pretiosa res est. Furari vis aliquid, credo, ut acquiras: vide quo manum mittis, et unde tollis. Hac vis acquirere, hac perdis: acquiris pecuniam, perdis innocentiam. Evigilet potius cor tuum: qui volebas acquirere pecuniam et perdis innocentiam, perde potius pecuniam: Custodi innocentiam, et vide directionem, quia diriget te Deus, ut omnia quaecumque vult, velis et tu: ipsa enim est directio. Nam si tu nolis quod Deus vult, curvus eris, et pravitas tua non te permittet planari recto. Custodi ergo innocentiam, vide directionem: et noli putare quia finita ista vita, finitus est homo; quia sunt reliquiae homini pacifico.
36.13 PL 36, 354
13. With what fountain then wilt thou be overflowed, and whence runneth such a torrent of His Pleasure? “For with Thee,” saith he, “is the fountain of Life.” What is the fountain of Life, but Christ? He came to thee in the flesh, that He might bedew thy thirsty lips: He will satisfy thee trusting, who bedewed thee thirsting. “For with Thee is the fountain of Life; in Thy Light shall we see light” (ver. 9). Here a fountain is one thing, light another: there not so. For that which is the Fountain, the same is also Light: and whatever thou wilt thou callest It, for It is not what thou callest It: for thou canst not find a fit name: for It remaineth not in one name. If thou shouldest say, that It is Light only, it would be said to thee, Then without cause am I told to hunger and thirst, for who is there that eateth light? It is said to me plainly, directly, “Blessed are the pure in heart: for they shall see God.” If It is Light, my eyes must I prepare. Prepare also lips; for That which is Light is also a Fountain: a Fountain, because It satisfieth the thirsty: Light, because It enlighteneth the blind. Here sometimes, light is in one place, a fountain in another. For sometimes fountains run even in darkness; and sometimes in the desert thou sufferest the sun, findest no fountain: here then can these two be separated: there thou shalt not be wearied, for there is a Fountain; there thou shalt not be darkened, for there is Light.
36.14 PL 36, 354
14. “Show forth Thy Mercy unto them that know Thee; Thy Righteousness to them that are of a right heart” (ver. 10). As I have said, Those are of a right heart who follow in this life the Will of God. The will of God is sometimes that thou shouldest be whole, sometimes that thou shouldest be sick. If when thou art whole God’s Will be sweet, and when thou art sick God’s Will be bitter; thou art not of a right heart. Wherefore? Because thou wilt not make right thy will according to God’s Will, but wilt bend God’s Will to thine. That is right, but thou art crooked: thy will must be made right to That, not That made crooked to thee; and thou wilt have a right heart. It is well with thee in this world; be God blessed, who comforteth thee: it goeth hardly with thee in this world; be God blessed, because He chasteneth and proveth thee; and so wilt thou be of a right heart, saying, “I will bless the Lord at all times: His Praise shall be ever in my mouth.”
36.15 PL 36, 354
15. “Let not the foot of pride come against me” (ver. 11). But now he said, The children of men shall put their trust under the shadow of Thy wings: they shall be satiated with the fulness of Thy House. When one hath begun to be plentifully overflowed with that Fountain, let him take heed lest he grow proud. For the same was not wanting to Adam, the first man: but the foot of pride came against him, and the hand of the sinner removed him, that is, the proud hand of the devil. As he who seduced him, said of himself, “I will sit in the sides of the north;” so he persuaded him, by saying, “Taste, and ye shall be as gods.” By pride then have we so fallen as to arrive at this mortality. And because pride had wounded us, humility maketh us whole. God came humbly, that from such great wound of pride He might heal man. He came, for “The Word was made Flesh, and dwelt among us.” He was taken by the Jews; He was reviled of them. Ye heard when the Gospel was read, what they said, and to Whom they said, “Thou hast a devil:” and He said not, Ye have a devil, for ye are still in your sins, and the devil possesseth your hearts. He said not this, which if He had said, He had said truly: but it was not meet that He should say it, lest He should seem not to preach Truth, but to retort evil speaking. He let go what He heard as though He heard it not. For a Physician was He, and to cure the madman had He come. As a Physician careth not what he may hear from the madman; but how the madman may recover and become sane; nor even if he receive a blow from the madman, careth he; but while he to him giveth new wounds, he cureth his old fever: so also the Lord came to the sick man, to the madman came He, that whatever He might hear, whatever He might suffer, He should despise; by this very thing teaching us humility, that being taught by humility, we might be healed from pride: from which he here prayeth to be delivered, saying, “Let not the foot of pride come against me; neither let the hand of the sinner remove me.” For if the foot of pride come, the hand of the sinner removeth. What is the hand of the sinner? The working of him that adviseth ill. Hast thou become proud? Quickly he corrupteth thee who adviseth ill. Humbly fix thyself in God, and care not much what is said to thee. Hence is that which is elsewhere spoken, “From my secret sins cleanse Thou me; and from others’ sins also keep Thy servant.” What is, “From my secret sins”? “Let not the foot of pride come against me.” What is, “From other men’s sins also keep Thy servant”? “Let not the hand of the wicked remove me.” Keep that which is within, and thou shalt not fear from without.
36.16 PL 36, 354
16. But wherefore so greatly fearest thou this? Because it is said, “Thereby have fallen all that work iniquity” (ver. 12); so that they have come into that abyss of which it is said, “Thy judgments are like the great abyss:” so that they have come even to that deep wherein sinners who despise have fallen. “Have fallen.” Whereby did they first fall? By the foot of pride. Hear the foot of pride. “When they knew God, they glorified Him not as God.” Therefore came against them the foot of pride, whereby they came into the depth. “God gave them over to their own hearts’ lusts, to do those things which are not convenient.” The root of sin, and the head of sin feared he who said, “Let not the foot of pride come against me.” Wherefore said he, “the foot”? Because by walking proudly man deserted God, and departed from Him. His foot, called he his affection. “Let not the foot of pride come against me: let not the hand of the wicked remove me:” that is, let not the works of the wicked remove me from Thee, that I should wish to imitate them. But wherefore said he this against pride, “Thereby have fallen all that work iniquity”? Because those who now are ungodly, have fallen by pride. Therefore when the Lord would caution His Church, He said, “It shall watch thy head, and thou shalt watch his heel.” The serpent watcheth when the foot of pride may come against thee, when thou mayest fall, that he may cast thee down. But watch thou his head: the beginning of all sin is pride. “Thereby have fallen all that work iniquity: they are driven out, and are not able to stand.” He first, who in the Truth stood not, then, through him, they whom God sent out of Paradise. Whence he, the humble, who said that he was not worthy to unloose His shoe’s latchet, is not driven out, but standeth and heareth Him, and rejoiceth greatly because of the Bridegroom’s voice; not because of his own, lest the foot of pride come against him, and he be driven out, and be not able to stand.…