Expositions on the Book of Psalms 73
73.1 Psalm LXXIII PL 36, 929
1. This Psalm hath an inscription, that is, a title, “There have failed the hymns of David, the son of Jesse. A Psalm of Asaph himself.” So many Psalms we have on the titles whereof is written the name David, nowhere there is added, “son of Jesse,” except in this alone. Which we must believe hath not been done to no purpose, nor capriciously. For everywhere God doth make intimations to us, and to the understanding thereof doth invite the godly study of love. What is, “there have failed the hymns of David, the son of Jesse”? Hymns are praises of God accompanied with singing: hymns are songs containing the praise of God. If there be praise, and it be not of God, it is no hymn: if there be praise, and God’s praise, and it be not sung, it is no hymn. It must needs then, if it be a hymn, have these three things, both praise, and that of God, and singing. What is then, “there have failed the hymns”? There have failed the praises which are sung unto God. He seemeth to tell of a thing painful, and so to speak deplorable. For he that singeth praise, not only praiseth, but only praiseth with gladness: he that singeth praise, not only singeth, but also loveth him of whom he singeth. In praise, there is the speaking forth of one confessing; in singing, the affection of one loving. “There have failed” then “the hymns of David,” he saith: and he hath added, “the son of Jesse.” For David was king of Israel, son of Jesse, at a certain time of the Old Testament, at which time the New Testament was therein hidden, like fruit in a root. For if thou seek fruit in a root, thou wilt not find, and yet dost thou not find any fruit in the branches, except that which hath gone forth from the root.…And in like manner as Christ Himself to be born after the flesh was hidden in the root, that is in the seed of the Patriarchs, and at a certain time must be revealed, as at the fruit appearing, according as it is written, “there hath flourished a shoot from the root of Jesse:” so also the New Testament itself which is in Christ, in those former times was hidden, being known to the Prophets alone, and to the very few godly men, not by the manifestation of things present, but by the revelation of things future. For what meaneth it, brethren (to mention but one thing), that Abraham sending his faithful servant to espouse a wife for his only son, maketh him swear to him, and in the oath saith to him, “Put thy hand under my thigh, and swear”? What was there in the thigh of Abraham, where he put his hand in swearing? What was there there, except that which even then was promised to him, “In thy seed shall be blessed all nations”? Under the name of thigh, flesh is signified. From the flesh of Abraham, through Isaac and Jacob, and not to mention many names, through Mary was our Lord Jesus Christ.
[vers. 1.] Psalmi hujus titulus est: Intellectus Asaph. Asaph latine Congregatio, graece Synagoga dicitur. Videamus quid intellexerit ista synagoga. Nos autem intelligamus primitus synagogam; exinde intelligemus quid intellexerit synagoga. Omnis congregatio generali nomine synagoga appellatur: et pecorum et hominum potest dici congregatio; non autem hic pecorum congregatio est, quando audivimus intellectum. Nam homo cum in se neglexerit intellectum in honore positus, quid de illo dictum est audi: Homo in honore positus non intellexit; comparatus est jumentis insensatis, et similis factus est illis . Quia ergo non est pecorum congregatio, nec diu disserendum est, nec diligentius commendandum; sed quia hominum est, quorum hominum sit hoc debemus intelligere. Non utique eorum hominum est, qui in honore positi non intelligentes, comparati sunt jumentis insensatis, et similes facti sunt eis; sed eorum qui intelligunt. Praescribit enim hoc titulus Psalmi, dicens: Intellectus Asaph. Intelligens ergo quaedam congregatio est, cujus vocem audituri sumus. Sed quoniam proprie Synagoga dicta est congregatio populi Israel, ita ut ubicumque audierimus Synagogam, non jam soleamus intelligere nisi populum Judaeorum; videamus ne forte ipsius vox sit in isto psalmo. Sed qualium Judaeorum, et qualis populi Israel? Non enim paleae, sed forte frumenti ; non ramorum fractorum , sed forte confirmatorum. Non enim omnes qui sunt ex Israel, hi sunt Israelitae; sed in Isaac, inquit, vocabitur tibi semen: hoc est, non hi qui filii carnis, hi filii Dei; sed filii promissionis deputantur in semine . Sunt ergo quidam Israelitae, ex quibus erat ille de quo dictum est: Ecce vere Israelita, in quo dolus non est . Non secundum hoc dico, quod et nos Israelitae sumus, quia et nos semen Abrahae sumus; Gentibus quippe loquebatur Apostolus, cum diceret: Ergo semen Abrahae estis, secundum promissionem haeredes . Secundum hoc ergo omnes Israelitae, qui sequimur vestigia fidei patris nostri Abrahae. Sed illo modo hic intelligamus Israelitarum vocem, quomodo dixit Apostolus: Nam et ego Israelita sum ex semine Abrahae, de tribu Benjamin . Hic ergo intelligamus quod Prophetae dixerunt: Reliquiae salvae fient . Reliquiarum itaque salvatarum audiamus hic vocem; ut loquatur Synagoga, quae acceperat Vetus Testamentum, et intenta erat in promissa carnalia; et ex hoc factum est ut nutarent ei pedes. Nam et in alio quodam psalmo, ubi etiam titulus habet Asaph, quid dicitur? Quam bonus Deus Israel rectis corde! Mei autem pene moti sunt pedes. Et quasi diceremus: Unde tibi moti sunt pedes? Paulo minus, inquit, effusi sunt gressus mei, quia zelavi in peccatoribus, pacem peccatorum intuens. Cum enim secundum promissa Dei ad Vetus Testamentum pertinentia exspectaret felicitatem terrenam, animadvertit eam abundare apud impios; in his rebus quas exspectabat a Deo, pollere illos qui non colerent Deum; et tanquam sine causa Deo servisset, nutaverunt pedes ejus. Ibi enim dicit: Ecce ipsi peccatores, et abundantes in saeculo obtinuerunt divitias. Numquid in vano justificavi cor meum ? Videte quemadmodum paulo minus effusi sunt gressus ejus, ut jam dicat sibi anima: Quae utilitas, quia servio Deo? Ecce ille non servit, et felix est; ego servio, et laboro. Postremo puta quia ego felix sum; quando et ille felix est qui non servit, quare me putem ideo felicem esse quia servio? Ille autem psalmus cujus testimonium produxi, praecedit istum quem nunc in manibus habemus.
73.2 PL 36, 930
2. But that the root was in the Patriarchs, how shall we show? Let us question Paul. The Gentiles now believing in Christ, and desiring as it were to boast over the Jews who crucified Christ; although also from that same people there came another wall, meeting in the corner, that is, in Christ Himself, the wall of uncircumcision, that is, of the Gentiles, coming from a different quarter: when, I say, the nations were lifting up themselves, he doth thus depress them. “For if thou,” he saith, “being cut out of the natural wild olive, hast been graffed in among them, do not boast against the branches: for if thou boastest, thou dost not bear the root, but the root thee.” Therefore he speaketh of certain branches broken off from the root of the Patriarchs because of unbelief, and the wild olive therein graffed in, that it might be partaker of the fatness of the olive, that is, the Church coming out of the Gentiles. And who doth graff the wild olive on the olive? The olive is wont to be graffed on the wild olive; the wild olive on the olive we never saw. For whosoever may have done so will find no berries but those of the wild olive. For that which is graffed in, the same groweth, and of that kind the fruit is found. There is not found the fruit of the root but of the graft. The Apostle showing that God did this thing by His Omnipotence, namely, that the wild olive should be graffed into the root of the olive, and should not bear wild berries, but olive—ascribing it to the Omnipotence of God, the Apostle saith this, “If thou hast been cut out of the natural wild olive and against nature hast been graffed into a good olive, do not boast,” he saith, “against the branches.”…
Opportune autem non ex nostra, sed ex Dei dispensatione factum est, ut modo audiremus ex Evangelio, Quia lex per Moysen data est; Gratia et veritas per Jesum Christum facta est . Si enim discernimus duo Testamenta, Vetus et Novum, non sunt eadem Sacramenta, nec eadem promissa: eadem tamen pleraque praecepta. Nam, Non occides, Non moechaberis, Non furaberis, Honora patrem et matrem, Non falsum testimonium dixeris, Non concupisces rem proximi tui, Non concupisces uxorem proximi tui , et nobis praeceptum est; et quisquis ea non observaverit, deviat, nec omnino dignus est qui accipere mereatur montem sanctum Dei, de quo dictum est: Quis habitabit in tabernaculo tuo; aut quis requiescet in monte sancto tuo ? Innocens manibus, et mundo corde . Discussa ergo praecepta, aut omnia eadem inveniuntur, aut vix aliqua in Evangelio quae non dicta sint a Prophetis. Praecepta eadem; Sacramenta non eadem, promissa non eadem. Videamus quare praecepta eadem; quia secundum haec Deo servire debemus. Sacramenta non eadem, quia alia sunt Sacramenta dantia salutem, alia promittentia Salvatorem. Sacramenta Novi Testamenti dant salutem; Sacramenta Veteris Testamenti promiserunt Salvatorem. Cum ergo jam teneas promissa, quid quaeris promittentia, habens jam Salvatorem? Hoc dico, teneas promissa, non quod jam acceperimus vitam aeternam; sed quia jam venerit Christus, qui per Prophetas praenuntiabatur. Mutata sunt Sacramenta; facta sunt faciliora, pauciora, salubriora, feliciora. Promissa quare non eadem? Quia promissa est terra Chanaan, terra copiosa, fructuosa, affluens lacte et melle; promissum regnum temporale, promissa felicitas saeculi, promissa fecunditas filiorum, promissa subjectio inimicorum : haec omnia ad terrenam felicitatem pertinent. Sed quare ipsa primo promitti oportebat? Quia « non primo quod spirituale est, sed quod animale; postea, » inquit, « spirituale. Primus homo de terra terrenus; secundus homo de coelo coelestis: qualis terrenus, tales et terreni; et qualis coelestis, tales et coelestes. Sicut portavimus imaginem terreni, portemus et imaginem ejus qui de coelo est » . Ad imaginem terreni pertinet Vetus Testamentum; ad imaginem coelestis Novum Testamentum. Sed ne quisquam putaret ab alio factum esse hominem terrenum, ab alio coelestem; ideo Deus ostendens se esse utriusque creatorem, etiam utriusque Testamenti se esse voluit auctorem; ut et terrena promitteret in Vetere Testamento, et coelestia in Novo Testamento. Sed quamdiu prius homo terrenus es? quamdiu terrena sapis? Numquid quoniam puero dantur quaedam puerilia, ludicra quibus puerilis animus avocetur, propterea grandescenti non ei excutiuntur e manibus, ut aliquid jam utilius tractet, quod grandem decet? Verumtamen tu ipse dedisti filio tuo, et nuces parvulo, et codicem grandi. Non ergo, quia illa quasi ludicra puerorum Deus per Novum Testamentum excussit de manibus filiorum, ut aliquid utilius daret grandescentibus, propterea priora illa non ipse dedisse putandus est: ipse utrumque dedit. Sed Lex ipsa per Moysen data est; Gratia et veritas per Jesum Christum facta est : gratia, quia impletur per charitatem quod per litteram jubebatur; veritas, quia redditur quod promittebatur. Hoc ergo intellexit Asaph iste. Denique omnia quae Judaeis promissa fuerant, ablata sunt. Ubi est regnum eorum? ubi templum? ubi unctio? ubi sacerdos? ubi jam apud illos Prophetae? Ex quo venit qui per Prophetas praedicabatur, in illa gente jam nihil horum est; jam perdidit terrena, et nondum quaerit coelestia.
73.3 PL 36, 932
3. In the time then of the Old Testament, brethren, the promises from our God to that carnal people were earthly and temporal. There was promised an earthly kingdom, there was promised that land into which they were also led, after being delivered from Egypt: by Jesus son of Nave they were led into the land of promise, where also earthly Jerusalem was builded, where David reigned: they received the land, after being delivered from Egypt, by passing through the Red Sea.…Such were also those promises, which were not to endure, through which however were figured future promises which were to endure, so that all that course of temporal promises was a figure and a sort of prophecy of things future. Accordingly when that kingdom was failing, where reigned David, the son of Jesse, that is, one that was a man, though a Prophet, though holy, because he saw and foresaw Christ to come, of whose seed also after the flesh He was to be born: nevertheless a man, nevertheless not yet Christ, nevertheless not yet our King Son of God, but king David son of Jesse: because then that kingdom was to fail, through the receiving of which kingdom at that time God was praised by carnal men; for this thing alone they esteemed a great matter, namely, that they were delivered temporally from those by whom they were being oppressed, and that they had escaped from persecuting enemies through the Red Sea, and had been led through the desert, and had found country and kingdom: for this alone they praised God, not yet perceiving the thing which God was designing beforehand and promising in these figures. In the failing therefore of those things for which the carnal people, over whom reigned that David, was praising God, “there failed the hymns of David,” not the Son of God, but the “son of Jesse.”…
Inhaerere ergo terrenis, quamvis ea Deus donet, non debes. Verumtamen non quia inhaerere eis non debemus, alium ea dare, nisi Deum, credere debemus; ipse ea dat; sed noli pro magno exspectare ab eo bonum, quod dat et non bono. Nam si pro magno ea daret, malis ea non daret. Ideo autem ea voluit dare et malis, ut discant boni aliud ab eo quaerere, quod non dat et malis. Illi autem inhaerentes terrenis miseri, et non de illo praesumentes qui fecit coelum et terram, qui eis dedit et ipsa terrena, qui eos etiam temporaliter de Aegypti captivitate liberavit, qui eos per divisum mare duxit, qui eorum inimicos persequentes fluctibus obruit ; non in illo praesumentes qui daret utique coelestia grandibus, sicut terrena parvulis dedit, timentes perdere quod acceperant, occiderunt qui dederat. Haec dicimus, fratres, ut homines de Novo Testamento discatis non inhaerere terrenis. Si enim illi inexcusabiliter terrenis inhaeserunt, quibus ipsum Novum Testamentum nondum fuerat revelatum; quanto inexcusabilius terrena sectantur, quibus jam promissa coelestia in Novo Testamento revelata sunt! Nam recolite, fratres mei, quid dictum sit a persequentibus Christum. Si dimiserimus eum, venient Romani, et tollent nobis, et locum, et gentem . Videte quia timendo terrena perdere, regem coeli occiderunt. Et quid eis factum est? Perdiderunt etiam ipsa terrena; et ubi occiderunt Christum, ibi occisi sunt: et cum terram nolentes perdere, datorem vitae occiderunt, eamdem terram occisi perdiderunt; et eo tempore quo illum occiderunt, ut ex ipso tempore admonerentur quare ista perpessi sunt. Quando enim eversa est civitas Judaeorum, Pascha celebrabant, et in multis millibus hominum tota ipsa gens convenerat ad illius festivitatis celebrationem. Ibi Deus, per malos quidem, sed tamen ille bonus; per injustos, sed justus et juste, ita in eos vindicavit, ut perimerentur multa hominum millia, et ipsa civitas everteretur. Hoc in isto psalmo plangit intellectus Asaph; et in ipso planctu, tanquam intellectus discernit terrena a coelestibus, discernit Vetus Testamentum a Novo Testamento; ut videas per quae transeas, quid exspectes, quid relinquas, quibus haereas. Sic ergo coepit.
73.4 PL 36, 932
4. Whose voice is the Psalm? “Of Asaph.” What is Asaph? As we find in interpretations from the Hebrew language into the Greek, and those again translated to us from the Greek into the Latin, Asaph is interpreted Synagogue. It is the voice therefore of the Synagogue. But when thou hast heard Synagogue, do not forthwith abhor it, as if it were the murderer of the Lord. That Synagogue was indeed the murderer of the Lord, no man doubteth it: but remember, that from the Synagogue were the rams whereof we are the sons. Whence it is said in a Psalm, “Bring ye to the Lord the sons of rams.” What rams are thence? Peter, John, James, Andrew, Bartholomew, and the rest of the Apostles. Hence also he too at first Saul, afterwards Paul: that is, at first proud, afterwards humble.…Therefore even Paul came to us from the Synagogue, and Peter and the other Apostles from the Synagogue. Therefore when thou hast heard the voice of the Synagogue, do not look to the deserving thereof, but observe the offspring. There is speaking therefore in this Psalm, the Synagogue, after the failing of the hymns of David, the son of Jesse that is, after the failing of things temporal, through which God was wont to be praised by the carnal people. But why did these fail, except in order that others might be sought for? That there might be sought for what? Was it things which were not there? No, but things which were there being hidden in figures: not which were not yet there, but which there as it were in a sort were concealed in certain secret things of mysteries. What things? “These,” saith the Apostle himself, “were our figures.”…
Utquid repulisti nos, Deus, in finem? Repulisti in finem: ex persona populi Judaeorum, et ex persona congregationis quae proprie Synagoga appellatur. Utquid repulisti nos, Deus, in finem? Non reprehendit, sed quaerit, Utquid, quamobrem, propter quid hoc fecisti? Quid fecisti? Repulisti nos in finem. Quid est, in finem? Forte usque in finem saeculi. An repulisti nos in Christum, qui finis est omni credenti ? Utquid enim repulisti nos. Deus, in finem? Iratus est animus tuus super oves gregis tui. Quare iratus es super oves gregis tui; nisi quia terrenis inhaerebamus, et pastorem non agnoscebamus?
73.5 PL 36, 933
5. It was the Synagogue therefore, that is, they that there worshipped God after a godly sort, but yet for the sake of earthly things, for the sake of these present things (for there are ungodly men who seek the blessings of present things from demons: but this people was on this account better than the Gentiles, because although it were blessings present and temporal, yet they sought them from the One God, who is the Creator of all things both spiritual and corporal). When therefore those godly men after the flesh were observing—that is that Synagogue which was made up of good men, men for the time good, not spiritual men, such as were the Prophets therein, such as were the few that understood the kingdom heavenly, eternal—that Synagogue, I say, observed what things it received from God, and what things God promised to that people, abundance of things earthly, land, peace, earthly felicity: but in all these things were figures, and they not perceiving what was there concealed in things figured, thought that God gave this for a great matter, and had nothing better to give to men loving Him and serving Him: they remarked and saw certain sinners, ungodly, blasphemers, servants of demons, sons of the Devil, living in great naughtiness and pride, yet abounding in such things earthly, temporal, for which sort of things they were serving God themselves: and there sprang up a most evil thought in the heart, which made the feet to totter, and almost slip out of God’s way. And behold this thought was in the people of the Old Testament: I would it be not in our carnal brethren, when now openly there is being proclaimed the felicity of the New Testament.…
[vers. 2.] Memento congregationis tuae, quam possedisti ab initio. Numquid ista potest esse vox Gentium? numquid Gentes possedit ab initio? Sed possedit semen Abrahae, populum Israel etiam secundum carnem natum de Patriarchis, patribus nostris; quorum nos filii facti sumus, non veniendo de carne, sed imitando fidem. Illi autem a Deo possessi ab initio, quid eis contigit? Memento congregationis tuae, quam possedisti ab initio. Redemisti virgam haereditatis tuae. Ipsam congregationem tuam, virgum haereditatis tuae redemisti. Hanc ipsam congregationem dixit virgam haereditatis. Respiciamus ad factum primum, quando voluit possidere ipsam congregationem, liberans illam de Aegypto, quod signum dederit Moysi, cum diceret Moyses ei: Quod signum dabo, ut credant mihi quia tu me misisti? Et Deus ait ad illum: Quid in manu tua portas? Virgam. Projice illum in terram. Et dimisit virgam in terram, et facta est serpens; et expavit Moyses, et fugit Moyses ab eo. Et ait illi Dominus: Apprehende caudam ejus. Et apprehendit; et reversa est in statum suum, virga facta, sicut antea virga erat . Quid significat? non enim frustra factum est. Interrogemus Litteras Dei. Quid serpens persuasit homini? Mortem . Ergo mors a serpente. Si mors a serpente, virga in serpente, Christus in morte. Ideo etiam cum a serpentibus in deserto morderentur et necarentur, praecepit Dominus Moysi, ut serpentem aeneum exaltaret in eremo, et admoneret populum, ut quisquis a serpente morsus esset, illum intueretur, et sanaretur . Sic et fiebat; sic et homines a venenis, morsi a serpentibus, sanabantur intuendo serpentem. Sanari a serpente, magnum sacramentum! Quid est, intuendo serpentem sanari a serpente? Credendo in mortuum salvari a morte. Et tamen expavit et fugit Moyses. Quid est, ab illo serpente fugisse Moysen? Quid, fratres, nisi quod scimus in Evangelio factum? Mortuus est Christus, et expaverunt discipuli, et ab illa spe in qua fuerant recesserunt . Sed quid dictum est? Apprehende caudam ejus. Quid est, caudam? Posteriora comprehende. Hoc significavit et illud: Posteriora mea videbis . Primo factus serpens, sed cauda retenta facta virga; primo occisus, postea resurrexit. Est etiam in cauda serpentis finis saeculi; quia sic modo mortalitas Ecclesiae ambulat: alii eunt, alii veniunt per mortem tanquam per serpentem, quia a serpente mors seminata est; sed in fine saeculi, tanquam cauda, redimus ad manum Dei, et efficimur stabilitum regnum Dei, ut impleatur in nobis, Redemisti virgam haereditatis tuae. Sed quia Synagogae vox est; redempta autem virga haereditatis Dei magis apparet in Gentibus, occulta autem spes Judaeorum, vel eorum qui futuri sunt ut credant, vel eorum qui eo tempore crediderunt, quando misso Spiritu sancto, discipuli omnium gentium linguis locuti sunt . Tunc enim aliquot millia de Judaeis ipsis Christi crucifixoribus crediderunt; et quia prope inventi erant, ita crediderunt, ut omnia quae habebant venderent, et pretia rerum suarum ante pedes Apostolorum ponerent . Quia ergo occultum erat hoc, magisque redemptio virgae Dei clara futura erat in Gentibus; explanat unde dicat quod dixit: Redemisti virgam haereditatis tuae. Hoc dixit non de Gentibus, in quibus manifestum est. Sed unde? Montem Sion. Adhuc et mons Sion potest aliter intelligi. Istum quem inhabitasti in ipso: ubi erat populus ante, ubi institutum templum, ubi celebrata sacrificia, ubi omnia illo tempore necessaria, Christum promittentia. Promissio, cum res redditur, jam fit superflua. Nam antequam reddatur quod promittitur, necessaria est ipsa promissio, ne promissum sibi obliviscatur cui promittitur, et non exspectando moriatur. Oportet ergo ut exspectet, ut cum venerit accipiat: ideo non debet deserere promissionem. Propter hoc non deserebantur figurae, ut veniente die, umbrae tollerentur: Montem Sion istum quem inhabitasti in ipso.
73.6 PL 36, 934
6. “How good is the God of Israel!” But to whom? “To men right in heart” (ver. 1). To men perverse what? Perverse He seemeth. So also in another Psalm He saith: “With a holy man holy Thou shalt be, and with the innocent man innocent Thou shalt be, and with the perverse man perverse Thou shalt be.” What is, perverse Thou shalt be with the perverse man? Perverse the perverse man shall think Thee. Not that by any means God is made perverse. Far be it: what He is, He is. But in like manner as the sun appeareth mild to one having clear, sound, healthy, strong eyes, but against weak eyes doth dart hard spears, so to say; the former looking at it it doth invigorate, the latter it doth torture, though not being itself changed, but the man being changed: so when thou shalt have begun to be perverse, and to thee God shall seem to be perverse, thou art changed, not He. That therefore to thee will be punishment which to good men is joy. He calling to mind this thing, saith, “How good is the God of Israel to men right in heart!”
[vers. 3.] Eleva manum tuam in superbiam eorum in finem. Quomodo nos repellebas in finem, sic eleva manum tuam in superbiam eorum in finem. Quorum superbiam? A quibus eversa est Jerusalem. A quibus autem, nisi a regibus Gentium? Bene elevata est manus ejus in superbiam eorum in finem; nam et ipsi jam Christum cognoverunt. Finis enim Legis Christus, ad justitiam omni credenti . Quam bene illis optat? Quasi iratus loquitur, et maledicere videtur: et utinam eveniat quod maledicit! imo jam in nomine Christi evenire gaudeamus. Jam tenentes sceptrum, subduntur ligno crucis; jam fit quod praedictum est: Adorabunt eum omnes reges terrae; omnes gentes servient illi . Jam in frontibus regum pretiosius est signum crucis, quam gemma diadematis. Eleva manum tuam in superbiam eorum in finem. Quanta maligne operatus est inimicus in sanctis tuis! In his quae sancta tua erant; id est, in templo, in sacerdotio, in illis omnibus Sacramentis, quae illo tempore fuerunt, quanta maligne operatus est inimicus! Revera inimicus tunc operatus est. Gentes enim tunc, quae hoc fecerunt, deos falsos colebant, simulacra adorabant, daemonibus serviebant; operati sunt tamen multa mala in sanctis Dei. Quando possent, nisi permitterentur? quando autem permitterentur, nisi jam sancta illa, primo promissiva, necessaria non essent, cum ipse qui promiserat teneretur? Ergo quanta maligne operatus est inimicus in sanctis tuis!
73.7 PL 36, 934
7. But what to thee? “But my feet were almost moved” (ver. 2). When were the feet moved, except when the heart was not right? Whence was the heart not right? Hear: “My steps were well nigh overthrown.” What he hath meant by “almost,” the same he hath meant by “well nigh:” and what he hath meant by “my feet were almost moved,” the same he hath meant by “my steps were overthrown.” Almost my feet were moved, almost my steps were overthrown. Moved were the feet: but whence were the feet moved and the steps overthrown? Moved were the feet to going astray, overthrown were the steps to falling: not entirely, but “almost.” But what is this? Already I was going to stray, I had not gone: already I was falling, I had not fallen.
[vers. 4]. Et gloriati sunt omnes qui oderunt te. Servos attende daemonum, servos simulacrorum; quales tunc Gentes erant, quando everterunt templum et civitatem Dei, et gloriati sunt. In medio solemnitatis tuae. Mementote quod dixi, tunc eversam esse Jerusalem, cum ipsa solemnitas ageretur; in qua solemnitate Dominum crucifixerunt: congregati saevierunt; congregati perierunt.
73.8 PL 36, 935
8. But why even this? “For I was jealous,” he saith, “in the case of sinners, looking on the peace of sinners” (ver. 3). I observed sinners, I saw them to have peace. What peace? Temporal, transient, falling, and earthly: but yet such as I also was desiring of God. I saw them that served not God to have that which I desired in order that I might serve God: and my feet were moved and my steps were almost overthrown. But why sinners have this, he saith briefly: “Because there is no avoidance of their death, and there is a firmament in their scourge” (ver. 4). Now I have perceived, he saith, why they have peace, and flourish on the earth; because of their death there is no avoidance, because death sure and eternal doth await them, which neither doth avoid them, nor can they avoid it, “because there is no avoidance of their death, and there is a firmament in their scourge.” And there is a firmament in their scourge. For their scourge is not temporal, but firm for everlasting. Because of these evil things then which are to be to them eternal, now what? “In the labours of men they are not, and with men they shall not be scourged” (ver. 5). Doth not even the devil himself escape scourging with men, for whom nevertheless an eternal punishment is being prepared?
[vers. 5.] Posuerunt signa sua, signa; et non cognoverunt. Habebant signa quae ibi ponerent, vexilla sua, aquilas suas, dracones suos, signa Romana; aut etiam statuas suas, quas primo in templo posuerunt; aut forte signa sua, quae audierant a vatibus daemonum suorum. Et non cognoverunt. Quid non cognoverunt? Quia non haberes in me potestatem, nisi tibi data esset desuper . Non cognoverunt quia non ipsis honor delatus est, ut affligerent, ut caperent, vel everterent civitatem; sed impietas eorum tanquam securis Dei facta est: facti sunt instrumentum irati, non in regnum placati. Facit enim hoc Deus quod plerumque facit et homo. Aliquando iratus homo apprehendit virgam jacentem in medio, fortasse qualecumque sarmentum, caedit inde filium suum; ac deinde projicit sarmentum in ignem, et filio servat haereditatem: sic aliquando Deus per malos erudit bonos, et per temporalem potentiam damnandorum exercet disciplinam liberandorum. Quid enim? putatis, fratres, quia vere sic data est disciplina illi genti, ut omnino periret? Quanti inde postea crediderunt! quanti adhuc credituri sunt! Alia est palea, aliud frumentum; super utrumque tamen intrat tribula: sed sub una tribula aliud comminuitur, aliud purgatur. Quantum bonum nobis Deus praestitit de malo Judae traditoris! De ipsa saevitia Judaeorum quantum bonum praestitum est fidelibus Gentibus! Occisus est Christus, ut esset in cruce quem attenderet qui esset a serpente percussus . Sic ergo et isti forte a divinis suis audierant, quia debuerunt ire ad Jerusalem, et capere eam; et cum cepissent atque evertissent eam, dixerunt sibi quod a daemonibus suis factum sit: Posuerunt signa sua, signa; et non cognoverunt. Quid non cognoverunt? Sicut in egressum desuper. Quia nisi desuper egrederetur jussio, nunquam saevientibus Gentibus in Judaeorum populum talia licerent. Sed egressum est desuper, quomodo dicit Daniel: A principio orationis tuae egressus est sermo . Hoc et Dominus ipsi Pilato inflanti se, et ponenti signa sua, signa, et non cognoscenti, et dicenti ad Christum, Mihi non respondes? nescis quia potestatem habeo occidendi te, et potestatem habeo dimittendi te? Et Dominus ad inflatum, tanquam vesicam reflandam pungens: Non haberes, inquit, in me potestatem, nisi data tibi esset desuper . Sic et hic, Posuerunt signa sua, signa: et non cognoverunt. Quomodo non cognoverunt? Sicut in egressum desuper. Quomodo egressus factus fuerat desuper, ut hoc impleretur, numquid sic illi cognoscere potuerunt?
73.9 PL 36, 935
9. Wherefore on this account what do these men, while they are not scourged, while they labour not with men? “Therefore,” he saith “there hath holden them pride” (ver. 6). Observe these men, proud, undisciplined; observe the bull, devoted for a victim, suffered to stray at liberty; and to damage whatever he may, even up to the day of his slaughter. Now it is a good thing, brethren, that we should hear in the very words of a prophet of this bull as it were, whereof I have spoken. For thus of him the Scripture doth make mention in another place: he saith that they are, as it were, made ready as for a victim, and that they are spared for an evil liberty. “Therefore,” he saith, “there hath holden them pride.” What is, “there hath holden them pride”? “They have been clothed about with their iniquity and ungodliness.” He hath not said, covered; but, “clothed about,” on all sides covered up with their ungodliness. Deservedly miserable, they neither see nor are seen, because they are clothed about; and the inward parts of them are not seen. For whosoever could behold the inward parts of evil men, that are as it were happy for a time, whosoever could see their torturing consciences, whosoever could examine their souls racked with such mighty perturbations of desires and fears, would see them to be miserable even when they are called happy. But because “they are clothed about with their iniquity and ungodliness,” they see not; but neither are they seen. The Spirit knew them, that saith these words concerning them: and we ought to examine such men with the same eye as that wherewith we know that we see, if there is taken from our eyes the covering of ungodliness.…
[vers. 6.] Jam percurramus versus istos, eversa Jerusalem, propterea quia et manifesti sunt, et non libet immorari nec in poena inimicorum. Quasi in silva lignorum securibus conciderunt januas ejus in idipsum; in dolabro et fractorio dejecerunt eam: id est, conspiranter, constanter, in dolabro et fractorio dejecerunt eam.
73.10 PL 36, 936
10. At first these men are being described. “There shall go forth as if out of fat their iniquity” (ver. 7).…A poor beggar committeth a theft; out of leanness hath gone forth the iniquity: but when a rich man aboundeth in so many things, why doth he plunder the things of others? Of the former the iniquity out of leanness, of the other out of fatness, hath gone forth. Therefore to the lean man when thou sayest, Why hast thou done this? Humbly afflicted and abject he replieth, Need hath compelled me. Why hast thou not feared God? Want was urgent. Say to a rich man, Why doest thou these things, and fearest not God?—supposing thee to be great enough to be able to say it—see if he even deigneth to hear; see if even against thyself there will not go forth iniquity out of his fatness. For now they declare war with their teachers and reprovers, and become enemies of them that speak the truth, having been long accustomed to be coaxed with the words of flatterers, being of tender ear, of unsound heart. Who would say to a rich man, Thou hast ill done in robbing other men’s goods? Or perchance if any man shall have dared to speak, and he is such a man as he could not withstand, what doth he reply? All that he saith is in contempt of God. Why? Because he is proud. Why? Because he is fat. Why? Because he is devoted for a victim. “They have passed over unto purpose of heart.” Here within they have passed over. What is, “they have passed over”? They have crossed over the way. What is, “they have passed over”? They have exceeded the bounds of mankind, men like the rest they think not themselves. They have passed over, I say, the bounds of mankind. When thou sayest to such a man, Thy brother this beggar is; when thou sayest to such a man, Thy brother this poor man is; the same parents ye have had, Adam and Eve: do not heed thy haughtiness, do not heed the vapour unto which thou hast been elevated; although an establishment waiteth about thee, although countless gold and silver, although a marbled house doth contain thee, although fretted ceilings cover thee, thou and the poor man together have for covering that roof of the universe, the sky; but thou art different from the poor man in things not thine own, added to thee from without: thyself see in them, not them in thee. Observe thyself, how thou art in relation to the poor man; thyself, not that which thou hast. For why dost thou despise thy brother? In the bowels of your mothers ye were both naked. Forsooth, even when ye shall have departed this life, and these bodies shall have rotted, when the soul hath been breathed forth, let the bones of the rich and poor man be distinguished! I am speaking of the equality of condition, of that very lot of mankind, wherein all men are born: for both here doth a man become rich, and a poor man will not alway be here: and as a rich man doth not come rich, so neither doth he depart rich; the very same is the entrance of both, and like is the departure. I add, that perchance ye will change conditions. Now everywhere the Gospel is being preached: observe a certain poor man full of sores, who was lying before the gate of a rich man, and was desiring to be filled with crumbs, which used to fall from the table of the rich man; observe also that likeness of thine who was clothed with purple and fine linen, and fared sumptuously every day. It chanced, I say, for that poor man to die, and to be borne by the Angels into the bosom of Abraham: but the other died and was buried; for the other’s burial perchance no one cared.…Brethren, how great was the toil of the poor man! Of how long duration were the luxuries of the rich man! But the condition which they have received in exchange is everlasting.…Deservedly too late he will say, “Send Lazarus,” “let him tell even my brethren;” since to himself there is not granted the fruit of repentance. For it is not that repentance is not given, but everlasting will be the repentance, and no salvation after repentance. Therefore these men “have passed over unto purpose of heart.”
Incenderunt igni sanctuarium tuum; polluerunt in terra tabernaculum nominis tui.
73.11 PL 36, 936
11. “They have thought and have spoken spitefulness” (ver. 8). But men do speak spitefulness even with fear: but these men how? “Iniquity on high they have spoken.” Not only they have spoken iniquity; but even openly, in the hearing of all, proudly; “I will do it;” “I will show you;” “thou shalt know with whom thou hast to do;” “I will not let thee live.” Thou mightest have but thought such things, not have given utterance to them! Within the chambers of thought at least the evil desire might have been confined, he might have at least restrained it within his thought. Why? Is he perchance lean? “There shall go forth as if out of fatness the iniquity of them.” “Iniquity on high they have spoken.”
[vers. 8, 9.] Dixerunt in corde suo, cognatio eorum in unum. Quid dixerunt? Venite, comprimamus omnes solemnitates Domini de terra. Domini, ex persona hujus interpositum est, ex persona Asaph: non enim illi saevientes Dominum appellarent, cujus templum evertebant. Venite, comprimamus omnes solemnitates Domini a terra. Quid Asaph? quid intellectus Asaph in his? quid? Non proficit, vel disciplina data? mentis pravitas non corrigitur? Eversa sunt omnia quae primo erant: nusquam sacerdos, nusquam altare Judaeorum, nusquam victima, nusquam templum. Ergo nihil aliud agnoscendum est quod huic decedenti successit? aut vero hoc promissivum signum auferretur, nisi venisset quod promittebatur? Videamus ergo hic modo intellectum Asaph; videamus si proficit ex tribulatione. Attende quid dicat: Signa nostra non vidimus, jam non est propheta, et nos non cognoscet adhuc. Ecce isti Judaei qui se dicunt non agnosci adhuc, id est, in captivitate adhuc se esse, nondum se liberari, exspectant adhuc Christum. Venturus est Christus; sed veniet ut judex: primo vocator, postea discretor. Veniet, quia venit, et eum venturum esse manifestum est; sed jam desuper veniet. Ante te erat, o Israel! quassatus es, quia offendisti in jacentem; ne conteraris, observa desuper venientem. Ita enim praedictum est per prophetam: Quisquis offenderit in lapidem illum, conquassabitur; et super quem venerit, conteret eum . Conquassat parvus; conteret magnus. Jam signa tua non vides, jam non est propheta; et dicis, Et nos non agnoscet adhuc: quia vos non agnoscitis adhuc. Jam non est propheta, et nos non agnoscet adhuc.
73.12 PL 36, 936
12. “They have set against Heaven their mouth, and their tongue hath passed over above the earth” (ver. 9). For this, “hath passed over above the earth” is, they pass over all earthly things? What is it to pass over all earthly things? He doth not think of himself as a man that can die suddenly, when he is speaking; he doth menace as if he were alway to live: his thought doth transcend earthly frailty, he knoweth not with what sort of vessel he is enwrapped; he knoweth not what hath been written in another place concerning such men: “His spirit shall go forth, and he shall return unto his earth, in that day shall perish all his thoughts.” But these men not thinking of their last day, speak pride, and unto Heaven they set their mouth, they transcend the earth. If a robber were not to think of his last day, that is, the last day of his trial, when sent to prison, nothing would be more monstrous than he: and yet he might escape. Whither dost thou flee to escape death? Certain will that day be. What is the long time which thou hast to live? How much is the long time which hath an end, even if it were a long time? To this there is added that it is nought: and the very thing which is called long time is not a long time, and is uncertain. Why doth he not think of this? Because he hath set against Heaven his mouth, and his tongue hath passed over above the earth. “And full days shall be found in them.”
[vers. 10.] Usquequo, Deus, exprobrabit inimicus? Clama quasi derelictus, quasi desertus; clama tanquam aeger qui medicum caedere quam curari maluisti: non te agnoscit adhuc. Vide quid fecerit, qui te non agnoscit adhuc. Etenim quibus non est annuntiatum de eo, videbunt; et qui non audierunt, intelligent : et tu adhuc clamas, Jam non est propheta et nos non cognoscet adhuc. Ubi est intellectus tuus? Irritat adversarius nomen tuum in finem. Ad hoc irritat adversarius nomen tuum in finem, ut iratus corripias, corripiens cognoscas in finem; aut certe in finem, usque ad finem. Usque ad quem finem? Quousque cognoscas, quousque clames, quousque apprehensa cauda redeatur ad regnum.
73.13 PL 36, 936
13. “Therefore there shall return hither My people” (ver. 10). Now Asaph himself is returning hither. For he saw these things abound to unrighteous men, he saw them abound to proud men: he is returning to God, and is beginning to inquire and discuss. But when? “When full days shall be found in them.” What is “full days”? “But when there came the fulness of time, God sent His Son.” This is the very fulness of time, when He came to teach men that things temporal should be despised, that they should not esteem as a great matter whatever object evil men covet, that they should suffer whatever evil men fear. He became the way, He recalled us to inward thought, admonished us of what should be sought of God. And see from what thought reacting upon itself, and in a manner recalling the waves of its impulse, he doth pass over unto choosing true things.
[vers. 11.] Utquid avertis manum tuam et dexteram tuam de medio sinu tuo in finem? Iterum aliud signum quod datum est Moysi. Quomodo enim superius de virga signum, ita et de dextera. Cum enim illud factum esset de virga, dedit Deus alterum signum: Mitte, inquit, manum tuam in sinum tuum, et misit: Produc eam, et produxit; et inventa est alba, id est immunda. Albor enim in cute, lepra est, non candor . Ipsa enim haereditas Dei, id est, populus ejus foras ab eo missus, immundus factus est. Sed quid illi ait? Revoca eam in sinum tuum: revocavit, et reversa est ad colorem suum . Quando hoc facis, ait Asaph iste? Quousque dexteram tuam alienas a sinu tuo, ut foris immunda remaneat? Revoca eam; redeat ad colorem, agnoscat salvatorem. Utquid avertis manum tuam et dexteram tuam de medio sinu tuo in finem? Haec clamat caecus, non intelligens; et hoc Deus facit quod facit. Quare enim venit Christus? Caecitas ex parte Israel facta est, ut plenitudo Gentium intraret, et sic omnis Israel salvus fieret . Ergo jam Asaph agnosce quod praecessit, ut vel sequaris, si praecedere non potuisti. Non enim frustra venit Christus, aut frustra occisus est Christus; aut frustra granum cecidit in terram, nisi ut multipliciter surgeret . Exaltatus est serpens in eremo, ut percussum a veneno sanaret . Attende quod factum est: noli putare vacare quod venit; ne te malum inveniat, cum iterum venerit.
73.14 PL 36, 937
14. “And they said, How hath God known, and is there knowledge in the Most High?” (ver. 11). See through what thought they pass. Behold unjust men are happy, God doth not care for things human. Doth He indeed know what we do? See what things are being said. We are inquiring, brethren, “How hath God known,” etc. (no longer let Christians say it). For how doth it appear to thee that God knoweth not, and that there is no knowledge in the Most High? He replieth, “Lo! themselves they are sinners, and in the world they have gotten abundant riches” (ver. 12). Both sinners they are, and in the world they have gotten abundant riches. He confessed that he willed not to be a sinner in order that he might have riches. A carnal soul for things visible and earthly would have sold its justice. What sort of justice is that which is retained for the sake of gold, as if gold were a more precious thing than justice herself, or as if when a man denieth the deposit of another man’s goods, he to whom he denied them should suffer a greater loss, than he that denieth them to him. The former doth lose a garment, the latter fidelity. “Lo! they are themselves sinners, and in the world they have gotten abundant riches.” On this account therefore God knoweth not, and on this account there is no knowledge in the Most High.
[vers. 12.] Intellexit Asaph, quia in titulo Psalmi, Intellectus Asaph. Et quid ait? Deus autem rex noster ante saecula, operatus est salutem in medio terrae. Hac nos clamamus, Jam non est propheta; et nos non cognoscet adhuc: hac autem Deus noster, rex noster, qui est ante saecula, quia ipse est in principio Verbum, per quod facta sunt saecula; operatus est salutem in medio terrae. Deus ergo rex noster ante saecula, quid fecit? Operatus est salutem in medio terrae; et ego adhuc clamo quasi desertus. Ille operatur salutem in medio terrae; et ego remansi terra. Intellexit Asaph bene, quia Intellectus Asaph. Quare enim ista, aut qualem salutem operatus est Christus; nisi ut discerent homines aeterna desiderare, non semper temporalibus inhaerere? Deus autem rex noster ante saecula, operatus est salutem in medio terrae. Dum nos clamamus, Usquequo, Domine, exprobrabit inimicus in finem? usquequo irritat adversarius? usquequo manum tuam avertis a sinu tuo? Cum haec dicimus, Deus autem rex noster ante saecula, operatus est salutem in medio terrae; et nos dormimus. Jam vigilant Gentes; et nos stertimus, et tanquam nos Deus deseruerit, in somnis deliramus. Operatus est salutem in medio terrae.
73.15 PL 36, 937
15. “And I said, therefore without cause I have justified my heart” (ver. 13). In that I serve God, and have not these things; they serve him not, and they abound in these things: “therefore without cause I have justified my heart, and have washed among the innocent my hands.” This without cause I have done. Where is the reward of my good life? Where is the wage of my service? I live well and am in need; and the unjust man doth abound. “And I have washed among the innocent my hands. And I have been scourged all the day long” (ver. 14). From me the scourges of God do not impart. I serve well, and I am scourged; he serveth not, and is honoured. He hath proposed to himself a great question. The soul is disturbed, the soul doth pass over things which are to pass away unto despising things earthly and to desiring things eternal. There is a passage of the soul herself in this thought; where she doth toss in a sort of tempest she will reach the harbour. And it is with her as it is with sick persons, who are less violently sick, when recovery is far off: when recovery is at hand they are in higher fever; physicians call it the “critical accession” through which they pass to health: greater fever is there, but leading to health: greater heat, but recovery is at hand. So also is this man enfevered. For these are dangerous words, brethren, offensive, and almost blasphemous, “How hath God known?” This is why I say, “and almost;” He hath not said, God hath not known: he hath not said, there is no knowledge in the Most High: but as if inquiring, hesitating, doubting. This is the same as he said a little before, “My steps were almost overthrown.” He doth not affirm it, but the very doubt is dangerous. Through danger he is passing to health. Hear now the health: “Therefore in vain I have justified my heart, and have washed among the innocent my hands: and I have been scourged all the day long, and my chastening was in the morning.” Chastening is correction. He that is being chastened is being corrected. What is, “in the morning”? It is not deferred. That of the ungodly is being deferred, mine is not deferred: the former is too late or is not at all; mine is in the morning.
[vers. 13.] Jam ergo Asaph corrige te ad intellectum; dic nobis qualem salutem operatus est Deus in medio terrae. Cum illa terrena vestra salus eversa est, quid fecit? quid promisit? Tu confirmasti in virtute tua mare. Tanquam gente Judaeorum velut arida a fluctibus separata, mare in amaritudine sua Gentes erant, terramque illam undique circumluebant: ecce confirmasti in virtute tua mare, et remansit terra sitiens imbrem tuum. Tu confirmasti in virtute tua mare: contrivisti capita draconum in aqua. Draconum capita, daemoniorum superbias, a quibus Gentes possidebantur, contrivisti super aquam; quia eos quos possidebant, tu per Baptismum liberasti.
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16. “If I said, I shall declare thus; behold, the generation of Thy sons I have reprobated” (ver. 15): that is, I will teach thus. How wilt thou teach? that there is no knowledge in the Most High, that God doth not know? Wilt thou propound this opinion, that without cause men live justly who do live justly; that a just man hath lost his service, because God doth more show favour to evil men, or else He doth care for no one? Wilt thou tell this, declare this? He doth restrain himself by an authority repressing him. What authority? A man wisheth some time to break out in this sentiment: but he is recalled by the Scriptures directing us alway to live well, saying, that God doth care for things human, that He maketh a distinction between a godly man and an ungodly man. Therefore this man also wishing to put forth this sentiment, doth recollect himself. And what saith he? “I have reprobated the generation of Thy sons.” If I shall declare thus, the generation of just men I shall reprobate. As also some copies have it, “Behold, the generation of thy sons with which I have been in concert:” that is, with which consisting of Thy sons I have been in concert; that is, with which I have agreed, to which I have been conformed: I have been out of time with all, if so I teach. For he doth sing in concert who giveth the tune together; but he that giveth not the tune together doth not sing in concert. Am I to say something different from that which Abraham said, from that which Isaac said, from that which Jacob said, from that which the Prophets said? For all they said that God doth care for things human, am I to say that He careth not? Is there greater wisdom in me than in them? Greater understanding in me than in them? A most wholesome authority hath called back his thought from ungodliness. And what followeth? That he might not reprobate, he did what? “And I undertook to know” (ver. 16). May God be with him in order that he may know. Meanwhile, brethren, from a great fall he is being withheld, when he doth not presume that he already knoweth, but hath undertaken to know that which he knew not. For but now he was willing to appear as if knowing, and to declare that God hath no care of things human. For this hath come to be a most naughty and ungodly doctrine of unrighteous men. Know, brethren, that many men dispute and say that God careth not for things human, that by chances all things are ruled, or that our wills have been made subject to the stars, that each one is not dealt with according to his deserts, but by the necessity of his stars,—an evil doctrine, an impious doctrine. Unto these thoughts was going that man whose feet were almost moved, and whose steps were all but overthrown, into this error he was going; but because he was not in tune with the generation of the sons of God, he undertook to know, and condemned the knowledge wherein with God’s just men he agreed not. And what he saith let us hear; how that he undertook to know, and was helped, and learned something, and declared it to us. “And I undertook,” he saith, “to know.” “In this labour is before me.” Truly a great labour; to know in what manner both God doth care for things human, and it is well with evil men, and good men labour. Great is the importance of the question; therefore, “and this labour is before me.” As it were there is standing in my face a sort of wall, but thou hast the voice of a Psalm, “In my God I shall pass over the wall.”
[vers. 14.] Quid adhuc post capita draconum? Illi enim dracones habent principem suum, et ipse primus est magnus draco. Et de illo quid fecit qui operatus est salutem in medio terrae? Audi: Tu confregisti caput draconis. Cujus draconis? Intelligimus dracones omnia daemonia sub diabolo militantia: quem ergo singularem draconem cujus caput confractum est, nisi ipsum diabolum intelligere debemus? Quid de illo fecit? Tu confregisti caput draconis. Illud est initium peccati. Caput illud est quod accepit maledictum, ut semen Evae observaret caput serpentis . Admonita est enim Ecclesia initium peccati devitare. Quod est initium peccati, tanquam caput serpentis? Initium omnis peccati superbia . Confractum est ergo caput draconis; confracta est superbia diabolica. Et quid de illo fecit, qui operatus est salutem in medio terrae? Dedisti eum in escam populis Aethiopibus. Quid est hoc? Quomodo intelligo populos Aethiopes? Quomodo, nisi per hos, omnes Gentes? Et bene per nigros; Aethiopes enim nigri sunt. Ipsi vocantur ad fidem, qui nigri fuerunt; ipsi prorsus, ut dicatur eis: Fuistis enim aliquando tenebrae; nunc autem lux in Domino . Ipsi prorsus vocantur nigri; sed ne remaneant nigri: de his enim fit Ecclesia, cui dicitur, Quae est ista quae ascendit dealbata ? Quid enim de nigra factum est, nisi quod dictum est: Nigra sum, et speciosa ? Et quomodo acceperunt isti in escam draconem istum? Puto quia magis Christum acceperunt in escam: sed Christum quo se consummarent; diabolum quem consumerent. Nam inde et vitulus ille quem adoravit populus infidelis, apostata, quaerens deos Aegyptiorum, dimittens eum qui liberavit de servitute Aegyptiorum; unde agitatum est illud magnum sacramentum. Cum enim sic irasceretur Moyses colentibus et adorantibus idolum, et zelo Dei inflammatus vindicaret temporaliter, ut a morte sempiterna devitanda terreret; tamen ipsum caput vituli in ignem misit et exterminavit, comminuit, in aquam sparsit, et dedit populo bibere : sic factum est magnum sacramentum. O ira prophetica, et animus non turbatus, sed illuminatus! Quid egit? Mitte in ignem, ut prius confundatur forma ipsa; minutatim comminue, ut paulatim consumatur; mitte in aquam, da populo bibere. Quid est hoc, nisi quia adoratores diaboli corpus ipsius facti erant? Quomodo agnoscentes Christum, fiunt corpus Christi, ut eis dicatur: Vos autem estis corpus Christi et membra . Corpus diaboli consumendum erat, et hoc ab Israelitis consumendum. Ex illo enim populo Apostoli; ex illo prima Ecclesia. Et dictum erat Petro de Gentibus: Macta et manduca . Quid est, Macta et manduca? Occide quod sunt, et fac quod es. Hac, Macta et manduca; hac, Comminue et bibe: utrumque tamen in eodem sacramento; quia oportebat utique, et sine dubitatione oportebat, ut corpus quod erat diaboli, credendo transiret in corpus Christi. Sic diabolus consumitur amissis membris suis. Hoc figuratum est et in serpente Moysi. Nam fecerunt magi similiter, projectisque virgis suis exhibuerunt dracones; sed draco Moysi omnium illorum magorum virgas absorbuit . Intelligatur ergo et modo corpus diaboli: hoc fit; devoratur a Gentibus quae crediderunt, factus est esca populis Aethiopibus. Illud quoque intelligi potest, dedisti eum escam populis Aethiopibus: quia nunc eum omnes mordent. Quid est mordent? Reprehendendo, culpando, accusando. Quomodo dictum est, in prohibitione quidem, sed tamen expressum: Si autem mordetis et comeditis invicem; videte ne ab invicem consumamini . Quid est, mordetis et comeditis invicem? Litigatis cum invicem, detrahitis invicem, opprobria objicitis invicem. Attendite ergo nunc his morsibus consumi diabolum. Quis non iratus servo suo, etiam paganus, dicat illi: Satanas? Vide diabolum datum in escam. Hoc dicit Christianus, hoc dicit Judaeus, hoc dicit Paganus; ipsum adorat, et de ipso maledicit.
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17. …And he hath done this; for he saith how long labour is before him; “until I enter into the sanctuary of God, and understand upon the last things” (ver. 17). A great thing it is, brethren: now for a long time I labour, he saith, and before my face I see a sort of insuperable labour, to know in what manner both God is just, and doth care for things human, and is not unjust because men sinning and doing wicked actions have happiness on this earth; but the godly and men serving God are wasted ofttimes in trials and in labours; a great difficulty it is to know this, but only “until I enter into the Sanctuary of God.” For in the Sanctuary what is presented to thee, in order that thou mayest solve this question? “And I understand,” he saith, “upon the last things:” not present things. I, he saith, from the Sanctuary of God stretch out mine eye unto the end, I pass over present things. All that which is called the human race, all that mass of mortality is to come to the balance, is to come to the scale, thereon will be weighed the works of men. All things now a cloud doth enfold: but to God are known the merits of each severally. “And I understand,” he saith, “upon the last things:” but not of myself; for before me there is labour. Whence “may I understand upon the last things”? Let me enter into the Sanctuary of God. In that place then he understood also the reason why these men now are happy.
[vers. 15.] Videamus ergo reliqua. Fratres, obsecro, intendite: cum magna voluptate audiuntur, quia audita etiam in orbe terrarum cognoscuntur. Haec quando dicebantur, non fuerunt; quia tunc promittebantur, non reddebantur: nunc vero qua voluptate afficimur, cum ea quae praedicta legimus in libro, compleri videmus in mundo! Videamus quid fecerit, quem jam intelligit Asaph, quod operatus est salutem in medio terrae. Tu disrupisti fontes et torrentes: ut manarent liquorem sapientiae, ut manarent divitias fidei, ut irrigarent salsitatem Gentium, ut omnes infideles in fide dulcedinem sua irrigatione converterent. Disrupisti fontes et torrentes. Forte discretum est; forte unum est, quia fontes tam largi fuerunt ut flumina facerent. Tu disrupisti fontes et torrentes. Si autem ad discretionem: in aliis fit verbum Dei fons aquae salientis in vitam aeternam ; alii autem audientes verbum, et non sic habentes ut bene vivant, tamen non tacentes lingua, torrentes fiunt. Torrentes enim dicuntur proprie, qui non sunt perennes: nam aliquando et translate dicitur torrens pro fluvio; sicut dictum est: Inebriabuntur ab ubertate domus tuae, et torrente deliciarum tuarum potabis eos : non enim ille torrens aliquando siccabitur. Sed torrentes proprie dicuntur fluvii qui aestate deficiunt, aquis autem hiemalibus inundantur et currunt. Vides ergo hominem bene fidelem, perseveraturum usque in finem, non relicturum Deum in omni tentatione; pro veritate, non pro falsitate et errore, omnes molestias sustinentem: hic unde sic viget, nisi quia verbum factum est in eo fons aquae salientis in vitam aeternam? Alius autem accipit verbum; praedicat, non tacet, currit: sed aestas probat fontem aut torrentem. Tamen ex utroque rigetur terra, ab eo qui operatus est salutem in medio terrae; exundent fontes, currant torrentes: Tu disrupisti fontes et torrentes.
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18. To wit, “because of deceitfulness Thou hast set upon them” (ver. 18). Because deceitful they are, that is fraudulent; because deceitful they are, they suffer deceits. What is this, because fraudulent they are they suffer a fraud? They desire to play a fraud upon mankind in all their naughtinesses, they themselves also suffer a fraud, in choosing earthly good things, and in forsaking the eternal. Therefore, brethren, in their very playing off a fraud they suffer a fraud. In that which but now I said, brethren, “What manner of wit hath he who to gain a garment doth lose his fidelity?” hath he whose garment he hath taken suffered a fraud, or he that is smitten with so great a loss? If a garment is more precious than fidelity, the former doth suffer the greater loss: but if incomparably good faith doth surpass the whole world, the latter shall seem to have sustained the loss of a garment; but to the former is said, “What doth it profit a man if he gain the whole world, but suffer the loss of his own soul?” Therefore what hath befallen them? “Because of deceitfulness Thou hast set for them: Thou didst throw them down while they were being exalted.” He hath not said, Thou didst throw them down because they were lifted up: not as it were after that they were lifted up Thou didst throw them down; but in their very lifting up they were thrown down. For thus to be lifted up is already to fall.
Tu siccasti fluvios Etham. Hac rumpit fontes et torrentes, hac siccat fluvios, ut inde currant aquae, et hinc aquae siccentur. Fluvios, inquit, Etham. Quid est Etham? Verbum enim hebraeum est. Quid interpretatur Etham? Fortis, robustus. Quis est iste fortis et robustus, cujus fluvios siccat Deus? Quis, nisi ille ipse draco? Nemo enim intrat in domum fortis, ut vasa illius diripiat, nisi prius alligaverit fortem . Ipse est fortis, de virtute sua praesumens, et Deum deserens; ipse est fortis, qui ait: Ponam sedem meam ad aquilonem, et ero similis Altissimo . De ipso calice perversae fortitudinis homini propinavit. Fortes esse voluerunt, qui se deos futuros de cibo vetito crediderunt. Factus est Adam fortis cui insultaretur: Ecce factus est Adam tanquam unus ex nobis . Fortes et Judaei de justitia sua praesumentes: Ignorantes enim Dei justitiam, et suam justitiam quaerentes constituere, tanquam fortes, justitiae Dei non sunt subjecti . Videte hominem digessisse fortitudinem suam, et remansisse infirmum, inopem, longe stantem, nec oculos ad coelum levare audentem; sed percutientem pectus suum, et dicentem: Domine, propitius esto mihi peccatori . Jam infirmus est, jam infirmitatem confitetur; non est fortis: arida terra est; rigetur fontibus et torrentibus. Illi adhuc fortes sunt, qui de virtute sua praesumunt. Siccentur flumina eorum: non proficiant doctrinae gentium, haruspiscum, mathematicorum, magicae artes; quoniam siccati sunt fluvii Fortis: Tu siccasti fluvios Etham. Arescat illa doctrina; inundentur mentes Evangelio veritatis.
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19. “How have they become a desolation suddenly?” (ver. 19). He is wondering at them, understanding unto the last things. “They have vanished.” Truly like smoke, which while it mounteth upward, doth vanish, so they have vanished. How doth he say, “They have vanished”? In the manner of one who understandeth the last things: “they have perished because of their iniquity.” “Like as the dream of one rising up” (ver. 20). How have they vanished? As vanisheth the dream of one rising up. Fancy a man in sleep to have seen himself find treasures; he is a rich man, but only until he awaketh. “Like as the dream of one rising up:” so they have vanished, like the dream of one awaking. It is sought then and it is not: there is nothing in the hands, nothing in the bed. A poor man he went to sleep, a rich man in sleep he became: had he not awoke, he were a rich man: he woke up, he found the care which he had lost while sleeping. And these men shall find the misery which they had prepared for themselves. When they shall have awoke from this life, that thing doth pass away which was grasped as if in sleep. “Like as the dream of one rising up.” And that there might not be said, “What then? a small thing doth their glory seem to thee, a small thing doth their state seem to thee, small things seem to thee inscriptions, images, statues, distinctions, troops of clients?” “O Lord,” he saith, “in Thy city their image Thou shalt bring to nothing.”…He hath taken away the pride of rich men, he giveth counsel. As if they were saying, We are rich men, thou dost forbid us to be proud, dost prohibit us from boasting of the parade of our riches: what then are we to do with these riches? Is it come to this, that there is nothing which they may do therewith? “Be they rich,” he saith, “in good works; let them readily distribute, communicate.” And what doth this profit? “Let them treasure unto themselves a good foundation for the future, that they may lay hold of true life.” Where ought they to lay up treasure for themselves? In that place whereunto he set his eye, when entering into the Sanctuary of God. Let there shudder all our rich brethren, abounding in money, gold, silver, household, honours, let them shudder at that which but now hath been said, “Thou shalt bring to nothing their image.” Are they not worthy to suffer these things, to wit that God bring to nothing their image in His city, because also they have themselves brought to nothing the image of God in their earthly city?
[vers. 16.] Tuus est dies, et tua est nox. Quis hoc ignorat, quando ipse fecit haec omnia; quia per Verbum facta sunt omnia ? Illi ipsi qui operatus est salutem in medio terrae, illi dicitur: Tuus est dies, et tua est nox. Aliquid hic intelligere debemus, quod pertineat ad ipsam salutem quam operatus est in medio terrae. Tuus est dies. Qui sunt isti? Spirituales. Et tua est nox. Qui sunt isti? Carnales, Tuus est dies; et tua est nox. Loquantur spirituales spiritualia spiritualibus; dictum est enim: Spiritualibus spiritualia comparantes, sapientiam loquimur inter perfectos . Nondum capiunt istam sapientiam carnales: Non potui vobis loqui quasi spiritualibus, sed quasi carnalibus . Ergo cum spirituales spiritualibus loquuntur, Dies diei eructat verbum: cum vero et ipsi carnales non tacent fidem crucifixi Christi, quam possunt capere parvi, Nox nocti annuntiat scientiam . Tuus est dies, et tua est nox. Ad te pertinent spirituales, ad te pertinent carnales: illos illustras incommutabili sapientia et veritate; illos consolaris carnis manifestatione, tanquam luna consolans noctem. Tuus est dies, et tua est nox. Vis audire diem? Vide si capis; erige quantum potes mentem tuam. Videamus si pertines ad diem; jam videamus, si non palpitat aspectus tuus. Potes videre quod audisti modo ex Evangelio: In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum? Non nosti enim tu cogitare verba, nisi quae sonant et transeunt. Potes jam capere Verbum, non sonum, sed Deum? Annon ibi audisti: Et Deus erat Verbum? Sed tu ista verba cogitas, Omnia per ipsum facta sunt: et per ipsum facti sunt et qui verba faciunt. Quale ergo illud Verbum est? Capis, o carnalis? responde; capis? Non capis, adhuc ad noctem pertines; luna tibi necessaria est, ne in tenebris moriaris. Etenim quidam peccatores intenderunt arcum, ut sagittarent in obscura luna rectos corde . Obscurata est enim caro Christi de cruce deposita, et in sepulcro posita: et illi qui occiderunt insultaverunt; et nondum resurrexerat, et sagittati sunt discipuli recti corde, sed in obscura luna. Ergo ut non solum dies diei eructet verbum, sed etiam nox nocti annuntiet scientiam; quoniam tuus est dies, et tua est nox; dignare descendere, manere apud eum a quo descendis, sed venire ad quos descendis. Dignare descendere qui in hoc mundo eras, et mundus per te factus est, et mundus te non cognovit. Habeat et nox consolationem suam; habeat, inquit, Verbum caro factum est, et habitavit in nobis : Tuus est dies, et tua est nox. Tu perfecisti solem et lunam: solem, spirituales; lunam, carnales. Adhuc carnalis est, non deseratur, et ipse perficiatur. Tu perfecisti solem et lunam: solem, tauquam sapientem; lunam, tanquam insipientem; non tamen deseruisti. Nam ita scriptum est: Sapiens permanet sicut sol; stultus autem sicut luna mutatur . Quid ergo, quia sol permanet, id est, quia sapiens permanet sicut sol, stultus sicut luna mutatur, adhuc carnalis, adhuc insipiens deserendus est? Et ubi est quod dictum est ab Apostolo: Sapientibus et insipientibus debitor sum ? Tu perfecisti solem et lunam.
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20. “Because my heart was delighted” (ver. 21). He is saying with what things he is tempted: “because my heart was delighted,” he saith, “my reins also were changed.” When those temporal things delighted me, my reins were changed. It may also be understood thus: “because my heart was delighted” in God, “my reins also were changed, that is, my lusts were changed, and I became wholly chaste. “My reins were changed.” And hear how. “And I was brought unto nothing, and I knew not” (ver. 22). I, the very man, who now say these things of rich men, once longed for such things: therefore “even I was brought to nothing” when my steps were almost overthrown. “And I was brought unto nothing, and I knew not.” We must not therefore despair even of them, against whom I was saying such things.
[vers. 17.] Tu fecisti omnes terminos terrae. Nonne et ante, quando fundavit terram? Sed quomodo fecit terminos terrae, qui operatus est salutem in medio terrae? Quomodo, nisi quomodo dicit Apostolus: Gratia autem salvi facti sumus, et hoc non ex nobis, sed Dei donum est; non ex operibus, ne forte quis extollatur? Ergo non erant opera bona Erant; sed quomodo? Gratia Dei. Sequere; videamus. Ipsius enim sumus figmentum, creati in Christo Jesu in operibus bonis . Ecce quomodo fecit terminos terrae, qui operatus est salutem in medio terrae: Tu fecisti omnes terminos terrae. Aestatem et ver tu fecisti ea. Ferventes spiritu aestas est. Tu, inquam, fecisti spiritu ferventes: tu fecisti et novellos in fide; ver est. Aestatem et ver tu fecisti ea. Non glorientur quasi non acceperint: tu fecisti ea.
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21. What is, “I knew not”? “As it were a beast I became to Thee, and I am alway with Thee” (ver. 23). There is a great difference between this man and others. He became as it were a beast in longing for earthly things, when being brought to nothing he knew not things eternal: but he departed not from his God, because he did not desire these things of demons, of the devil. For this I have already brought to your notice. The voice is from the Synagogue, that is, from that people which served not idols. A beast indeed I became, when desiring from my God things earthly: but I never departed from That my God.
[vers. 18.] Memor esto hujus creaturae tuae. Cujus creaturae tuae? Inimicus exprobravit Domino. O Asaph, dole in intellectu pristinam caecitatem tuam! Inimicus exprobravit Domino. Dictum est Christo in gente sua, Peccator est iste; non novimus unde sit: nos novimus Moysen, illi locutus est Deus; iste Samaritanus est . Inimicus exprobravit Domino; et populus imprudens exacerbavit nomen tuum. Populus imprudens tunc Asaph; sed non intellectus Asaph tunc. Quid dicitur in superiore psalmo? Quasi pecus factus sum ad te; et ego semper tecum: quia non iit ad deos et idola Gentium. Etsi non cognovit ut pecus, tamen recognovit ut homo, dixit enim, Semper tecum, quasi pecus: et quid postea ibi in ipso psalmo, ubi Asaph? Tenuisti manum dexterae meae; in voluntate tua deduxisti me, et cum gloria assumpsisti me . In voluntate tua, non in justitia mea; dono tuo, non opere meo. Ergo et hic, Inimicus exprobravit Domino; et populus imprudens exacerbavit nomen tuum. Omnes ergo perierunt? Absit. Etsi aliqui ex ramis fracti sunt, manent tamen aliqui quo insereretur oleaster ; et radix manet, et ex ipsis ramis per infidelitatem fractis revocati sunt quidam per fidem: nam et ipse apostolus Paulus per infidelitatem fractus erat, et per fidem radici restitutus est. Ita plane populus imprudens exacerbavit nomen tuum, quando dictum est: Si filius Dei est, descendat de cruce .
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22. Because then, though having become a beast, I departed not from my God, there followeth, “Thou hast held the hand of my right hand.” He hath not said my right hand, but “the hand of my right hand.” If the hand of the right hand it is, a hand hath a hand. “The hand Thou hast held of my right hand,” in order that Thou mightest conduct me. For what hath he put hand? For power. For we say that a man hath that in his hand which he hath in his power: just as the devil said to God concerning Job, “Lay to Thine hand, and take away the things which he hath.” What is, lay to Thine hand? Put forth power. The hand of God he hath called the power of God: as hath been written in another place, “death and life are in the hands of the tongue.” Hath the tongue hands? But what is, in the hands of the tongue? In the power of the tongue. What is, in the power of the tongue? “Out of thy mouth thou shalt be justified, and out of thy mouth thou shalt be condemned.” “Thou hast held,” therefore, “the hand of my right hand,” the power of my right hand. What was my right hand? That I was alway with Thee. Unto the left I was holding, because I became a beast, that is, because there was an earthly concupiscence in me: but the right was mine, because I was alway with thee. Of this my right hand Thou hast held the hand, that is, hast directed the power. What power? “He gave them power to become sons of God.” He is beginning now to be among the sons of God, belonging to the New Testament. See in what manner the hand of his right hand was held. “In Thy will Thou hast conducted me.” What is, “in thy will”? Not in my merits. What is, “in Thy will”? Hear the apostle, who was at first a beast longing for things earthly, and living after the Old Testament. He saith what? “I that at first was a blasphemer, and persecutor, and injurious: but mercy I obtained.” What is, “in Thy will”? “By the grace of God I am what I am.” “And in glory Thou hast taken me up.” Now to what glory he was taken up, and in what glory, who can explain, who can say? Let us await it, because in the Resurrection it will be, in the last things it will be.
[vers. 19.] Sed quid tu, Asaph, jam in intellectu? Ne tradideris bestiis animam confitentem tibi. Agnosco, inquit Asaph; quia, sicut in alio psalmo dicitur, Peccatum meum cognovi, et facinus meum non operui . Quare? Quia locutus est Petrus mirantibus linguas Israelitis, quoniam ipsi occiderunt Christum, cum propter illos missus sit Christus. Hoc audito, compuncti sunt corde, et dixerunt ad Apostolos, Quid ergo faciemus? dicite nobis. Et Apostoli: Agite poenitentiam, et baptizetur unusquisque vestrum in nomine Domini Jesu Christi; et dimittentur vobis peccata vestra . Quia ergo per poenitentiam confessio facta est, Ne tradideris bestiis animam confitentem tibi. Quare, confitentem tibi? Quia conversus sum in aerumna, dum configitur spina . Compuncti sunt corde; et facti sunt aerumnosi poenitendo, qui fuerant gloriosi saeviendo. Ne tradideris bestiis animam confitentem tibi. Quibus bestiis, nisi quarum capita contrita sunt super aquam? Quia dictus est bestia, leo, et draco, ipse diabolus. Noli, inquit, dare diabolo et angelis ejus animam confitentem tibi. Devoret serpens, si adhuc terrena sapio, si terrena desidero, si adhuc in promissis Veteris Testamenti, Novo revelato, remaneo. Cum autem jam deposuerim superbiam, et justitiam meam non agnoscam, sed gratiam tuam; non habeant in me superbae bestiae potestatem. Ne tradideris bestiis animam confitentem tibi. Animas pauperum tuorum ne obliviscaris in finem. Divites eramus, fortes eramus; sed siccasti fluvios Etham: jam modo non constituimus justitiam nostram, sed agnoscimus gratiam tuam; pauperes sumus, exaudi mendicos tuos. Jam non audemus oculos ad coelum levare, sed percutientes pectus nostrum dicimus: Domine, propitius esto mihi peccatori ; Animas pauperum tuorum ne obliviscaris in finem.
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23. And he is beginning to think of that same Heavenly felicity, and to reprove himself, because he hath been a beast, and hath longed for things earthly. “For what have I in Heaven, and from Thee what have I willed upon earth?” (ver. 25). By your voice I see that ye have understood. He compared with his earthly will the heavenly reward which he is to receive; he saw what was there being reserved for him; and while thinking and burning at the thought of some ineffable thing, which neither eye hath seen, nor ear heard, nor into the heart of man hath ascended, he hath not said, this or that I have in Heaven, but, “what have I in Heaven?” What is that thing which I have in Heaven? What is it? How great is it? Of what sort is it? “And,” since that which I have in heaven doth not pass away, “from Thee what have I willed upon earth?”…Thou reservest, he saith, for me in Heaven riches immortal, even Thyself, and I have willed from Thee on earth that which even ungodly men have, which even evil men have, which even abandoned men have, money, gold, silver, jewels, households, which even many wicked men have: which even many profligate women have, many profligate men: these things as a great matter I have desired of my God upon earth: though my God reserveth Himself for me in Heaven!
[vers. 20.] Respice in testamentum tuum. Redde quod promisisti: tabulas tenemus, haereditatem exspectamus. Respice in testamentum tuum; non illud vetus: non propter terram Chanaan roge; non propter inimicorum temporalem subjectionem, non propter filiorum carnalem fecunditatem, non propter divitias terrenas, non propter salutem temporalem; Respice in testamentum tuum, quo promisisti regnum coelorum. Jam agnosco testamentum tuum; jam intellectus est Asaph, non est pecus Asaph, jam videt quod dictum est: « Ecce dies veniunt, dicit Dominus; et consummabo domui Israel et domui Juda testamentum novum, non secundum testamentum quod disposui patribus eorum. . Respice in testamentum tuum; quoniam repleti sunt qui obscurati sunt terrae domorum iniquarum: » quia corda habebant iniqua. Domus nostrae, corda nostra: ibi libenter habitant beati mundo corde . Respice ergo in testamentum tuum; et reliquiae salvae fiant : quia multi qui attendunt ad terram, obscurati sunt, et repleti sunt terra. Intravit in oculos eorum pulvis, et excaecavit eos, et facti sunt pulvis quem projicit ventus a facie terrae . Repleti sunt qui obscurati sunt terrae domorum iniquarum. Attendendo enim terram obscurati sunt, de quibus dictum est in alio psalmo: Obscurentur oculi eorum ne videant et dorsum eorum semper incurva . Terra ergo repleti sunt qui obscurati sunt terrae domorum iniquarum, quia corda habebant iniqua. Domus enim nostrae, sicut supra diximus, corda nostra sunt: ibi libenter habitamus, si ea ab iniquitate mundemus. Ibi est mala conscientia, quae inde repellit hominem quo jubetur ire portans grabatum suum, cui peccata dimissa sunt, dicente Domino, Tolle grabatum tuum, et vade in domum tuam : porta carnem tuam, et intra ad sanatam conscientiam tuam. Quoniam repleti sunt qui obscurati sunt terrae domorum iniquarum: obscurati sunt, repleti sunt terra. Illi obscurati, qui sunt? Qui corda iniqua habent: reddit illis Dominus secundum cor suum.
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24. “My heart and my flesh hath failed, O God of my heart” (ver. 26). This then for me in Heaven hath been reserved, “God of my heart, and my portion is my God.” What is it, brethren? Let us find out our riches, let mankind choose their parts. Let us see men torn with diversity of desires: let some choose war-service, some advocacy, some divers and sundry offices of teaching, some merchandise, some farming, let them take their portions in human affairs: let the people of God cry, “my portion is my God.” Not for a time “my portion;” but “my portion is my God for everlasting.” Even if I alway have gold, what have I? Even if I did not alway have God, how great a good should I have? To this is added, that He promiseth Himself to me, and He promiseth that I shall have this for everlasting. So great a thing I have, and never have it not. Great felicity: “my portion is God!” How long? “For everlasting.” For behold and see after what sort He hath loved him; He hath made his heart chaste: “God of my heart, and my portion is God for everlasting.” His heart hath become chaste, for nought now God is loved, from Him is not sought any other reward. He that doth seek any other reward from God, and therefore is willing to serve God, more precious doth make that which he willeth to receive, than Him from whom he willeth to receive. What then, is there no reward belonging to God? None except Himself. The reward belonging to God, is God Himself. This he loveth, this he esteemeth; if any other thing he shall have loved, the love will not be chaste. Thou art receding from the Fire immortal, thou wilt grow cold, wilt be corrupted. Do not recede. Recede not, it will be thy corruption, it will be thy fornication. Now he is returning, now he is repenting, now he is choosing repentance, now he is saying, “my portion is God.” And after what sort is he delighted with that Same, whom he hath chosen for his portion.
[vers. 21.] Ne avertatur humilis confusus. Illos enim superbia confudit. Egenus et inops laudabunt nomen tuum. Videtis, fratres, quam debeat dulcis esse paupertas: videtis pauperes et inopes pertinere ad Deum; sed pauperes spiritu, quoniam ipsorum est regnum coelorum . Qui sunt pauperes spiritu? Humiles, trementes verba Dei, confitentes peccata sua; non de suis meritis, nec de sua justitia praesumentes. Qui sunt pauperes spiritu? Qui quando faciunt aliquid boni, Deum laudant; quando mali, se accusant. Super quem requiescet Spiritus meus, ait propheta, nisi super humilem, et quietum, et trementem verba mea ? Jam ergo Asaph intellexit; jam terrae non haeret, jam promissa terrena ex Veteri Testamento non expetit: mendicus tuus factus est, pauper tuus factus est; fluvios tuos sitit, quia sui siccati sunt. Quia ergo talis factus est, non fraudetur spe: quaesivit manibus nocte coram te; non decipiatur . Ne avertatur humilis confusus: egenus et inops laudabunt nomen tuum. Confitentes peccata sua, laudabunt nomen tuum; desiderantes aeterna promissa tua, laudabunt nomen tuum: non de temporalibus turgidi, non de propria justitia in superbiam elati et inflati, non ipsi; sed qui? Egenus et inops laudabunt nomen tuum.
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25. “Behold, they that put themselves afar from Thee shall perish” (ver. 27). He therefore departed from God, but not far: for “I have become as it were a beast,” he saith, and “I am alway with Thee.” But they have departed afar, because not only things earthly they have desired, but have sought them from demons and the Devil. “They that put themselves afar from Thee shall perish.” And what is it, to become afar from God? “Thou hast destroyed every man that committeth fornication away from Thee.” To this fornication is opposed chaste love. What is chaste love? Now the soul doth love her Bridegroom: what doth she require of Him, from Her Bridegroom whom she loveth? Perchance in like manner as women choose for themselves men either as sons-in-law or as bridegrooms: she perchance chooseth riches, and loveth his gold, and estates, and silver and cattle and horses, and household, and the like. Far be it. He doth love Him alone, for nought he doth love Him: because in Him he hath all things, for “by Him were made all things.”
[vers. 22.] Exsurge, Domine; judica causam meam. Desertus enim videor, quia nondum accepi quod promisisti: et factae sunt mihi lacrymae meae panis die ac nocte, dum dicitur mihi quotidie, Ubi est Deus tuus ? Et quia non possum ostendere Deum meum; quasi inane sequar, insultatur mihi. Nec paganus tantum, vel Judaeus, vel haereticus; sed aliquando frater ipse catholicus torquet os, quando promissa Dei praedicantur, quando futura resurrectio praenuntiatur. Et adhuc et ipse, quamvis jam tinctus aqua salutis aeternae, portans sacramentum Christi, forsitan dicit, Et quis huc resurrexit? et, Non audivi patrem meum de sepulcro loquentem, ex quo eum sepelivi. Deus dedit legem ad tempus servis suis, ad quod se avocent: nam quis redit ab inferis? Et quid faciam talibus? ostendam quod non vident? Non possum: non enim propter illos Deus visibilis debet fieri. Jam id agant, si placet; ita faciant, ita conentur: quia ipsi nolunt converti in melius, Deum convertant in pejus. Videat qui potest, credat qui non potest, esse Deum. Etsi videt qui potest, numquid oculis videt? Intellectu videt, corde videt. Non enim solem et lunam volebat ostendere, qui dicebat: Beati mundo corde, quoniam ipsi Deum videbunt . Immundum autem cor nec ad fidem idoneum, ut quod non potest videre vel credat. Non video, inquit: quid crediturus sum? Anima enim tua videtur, ut opinor! Stulte! corpus tuum videtur; animam tuam quis videt? Cum ergo corpus tuum solum videatur, quare non sepeliris? Miratur quia dixi, Si corpus tantum videtur, quare non sepeliris? Et respondet (sapit enim ad hoc). Quia vivo. Unde scio quia vivis, cujus animam non video? unde scio? Respondebis: Quia loquor, quia ambulo, quia operor. Stulte! ex operibus corporis agnosco viventem; ex operibus creaturae non potes agnoscere Creatorem! Et forte qui dicit, Cum mortuus fuero, postea nihil ero: et litteras didicit, et ab Epicuro didicit hoc, nescio quo deliro philosopho, vel potius amatore vanitatis, non sapientiae; quem ipsi etiam philosophi porcum nominaverunt: qui voluptatem corporis summum bonum dixit, hunc philosophum porcum nominaverunt, voluntatem se in coeno carnali. Ab illo forte didicit iste litteratus dicere, Non ero posteaquam mortuus fuero. Siccentur flumina Etham; pereant doctrinae istae Gentium, pullulent vireta Jerusalem: videant quod possunt; corde credant quod videre non possunt. Certe ista omnia quae per mundum modo videntur, quando operabatur Deus salutem in medio terrae, cum ista dicebantur, nondum erant: et ecce tunc praedicta sunt; nunc impleta monstrantur, et adhuc dicit stultus in corde suo, Non est Deus . Vae perversis cordibus! quoniam ita ventura sunt quae restant, sicut venerunt ista quae tunc non fuerunt, et ventura praenuntiabantur. An vero exhibuit nobis Deus omnia quae promisit, et de solo die judicii nos fefellit? Non erat Christus in terra; promisit, exhibuit: non virgo pepererat: promisit, exhibuit: non erat fusus sanguis pretiosus, quo deleretur chirographum mortis nostrae; promisit, exhibuit: nondum resurrexerat caro in vitam aeternam; promisit, exhibuit: nondum crediderant Gentes; promisit, exhibuit: nondum haeretici nomine Christi armati, contra Christum militabant; praedixit, exhibuit: nondum idola Gentium de terra deleta erant; praedixit, exhibuit: ista omnia cum praedixisset et exhibuisset, de solo die judicii mentitus est? Veniet omnino, quomodo ista venerunt; quia et ista antequam venirent futura erant, et futura prius praenuntiata sunt, et postea venerunt; veniet, fratres mei. Nemo dicat, Non veniet; aut, Veniet, sed longe est quod veniet: sed tibi prope est ut eas hinc. Sufficiat prima deceptio: si non potuimus primo permanere in praecepto, saltem corrigamur exemplo. Nondum erat exemplum casus humani, quando dictum est ad Adam: Morte morieris, si tetigeris; et venit de transverso serpens, et dixit: Non morte morieris. Creditus est serpens, contemptus est Deus; creditus est serpens, tactum est vetitum, mortuus est homo . Nonne impletum est potius quod minatus est Deus, quam quod promiserat inimicus? Sic est certe: agnoscimus hoc; inde omnes in morte: jam vel experti cauti simus. Non enim cessat et modo serpens insusurrare, et dicere: Numquid vere damnaturus est Deus tantas turbas, liberaturus est paucos? Quid est aliud quam, Facite contra praeceptum; non moriemini? sed quomodo tunc, sic et nunc. Si feceris quod suggerit diabolus, et contempseris quod praecepit Deus; veniet judiciis dies, et invenies verum quod minatus est Deus, et falsum quod pollicitus est diabolus. Exurge, Domine, judica causam meam. Mortuus es, et contemptus es; dicitur mihi, Ubi est Deus tuus ? Exsurge, judica causam meam. Non enim venturus est ad judicium, nisi qui exsurrexit a mortuis. Venturus praenuntiabatur; venit, et contemptus est a Judaeis ambulans in terra; contemnitur a falsis christianis sedens in coelo. Exsurge, Domine; judica causam meam. Quoniam in te credidi, non peream; quia credidi quod non vidi, spe mea non fallar, accipiam quod promisisti; Judica causam meam. Memento opprobriorum tuorum; eorum quae ab imprudente sunt tota die. Adhuc enim insultatur Christo; nec deerunt tota die, hoc est usque in finem saeculi, vasa irae. Adhuc dicitur: Vana praedicant Christiani; adhuc dicitur: Inanis est resurrectio mortuorum. Judica causam meam: memento opprobriorum tuorum. Sed quorum nisi eorum quae ab imprudente sunt tota die? Numquid prudens hoc dicit? Prudens enim dictus est, Porro videns: si prudens porro videns, fide videtur porro; nam oculis vix ante pedes videtur tota die.
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26. But thou doest what? “But for me to cleave to God is a good thing” (ver. 28). This is whole good. Will ye have more? I grieve at your willing. Brethren, what will ye have more? Than to cleave to God nothing is better, when we shall see Him face to face. But now what? For yet as a stranger I am speaking: “to cleave,” he saith, “to God is a good thing:” but now in my sojourning (for not yet hath come the substance), I have “to put in God my hope.” So long therefore as thou hast not yet cloven, therein put thy hope. Thou art wavering, cast forward an anchor to the land. Not yet dost thou cleave by presence, cleave fast by hope. “To put in God my hope.” And by doing what here wilt thou put in God thy hope? What will be thy business, but to praise Him whom thou lovest, and to make others to be fellow-lovers of Him with thee? Lo, if thou shouldest love a charioteer, wouldest thou not carry along other men to love him with thee? A lover of a charioteer whithersoever he goeth doth speak of him, in order that as well as he others also may love him. For nought are loved abandoned men, and from God is reward required in order that He may be loved? Love thou God for nought, grudge God to no one.…For what followeth? “In order that I may tell forth all Thy praises in the courts of the daughter of Sion.” “In the courts:” for the preaching of God beside the Church is vain. A small thing it is to praise God and to tell forth all His praise. In the courts of the daughter of Sion tell thou forth. Make for unity, do not divide the people; but draw them unto one, and make them one. I have forgotten how long I have been speaking. Now the Psalm being ended, even judging by this closeness, I suppose I have held a long discourse: but it doth not suffice for your zeal; ye are too impetuous. O that with this impetuosity ye would seize upon the kingdom of Heaven.
[vers. 23.] Ne obliviscaris vocem deprecantium te. Ingemiscentium, et exspectantium jam quod promisisti de Novo Testamento, et ad ipsam fidem ambulantium, ne obliviscaris vocem deprecantium te. Sed illi adhuc dicunt: Ubi est Deus tuus? Superbia eorum qui te oderunt, ascendat semper ad te: Noli et eorum superbiam oblivisci. Nec obliviscitur: omnino aut punit, aut corrigit.