Edited, with brief annotations, and condensed from the six volumes of the Oxford Translation,
by A. Cleveland Coxe, D.D., Editor of the Ante-Nicene Fathers, etc.
Published in 1886 by Philip Schaff, New York: Christian Literature Publishing Co.
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3. What therefore meaneth that which to the title itself still belongeth, namely, that "the Allophyli held him in Geth"? Geth was a certain city of the Allophyli, [2079] that is, of strangers, to wit, of people afar from holy men. All they that refuse Christ for King become strangers. Wherefore strangers are they made? Because even that vine, though by Him planted, when it had become sour what heard it? "Wherefore hast thou been turned into sourness, O alien vine?" [2080] It hath not been said, My vine: because if Mine, sweet; if sour, not Mine; if not Mine, surely alien. "There held him," then, "Allophyli in Geth." We find indeed, brethren, David himself, son of Jesse, king of Israel, to have been in a strange land among the Allophyli, when he was sought by Saul, and was in that city and with the king of that city, [2081] but that there he was detained we read not. Therefore our David, the Lord Jesus Christ out of the seed of that David, not alone they held, but there hold Him still Allophyli in Geth. Of Geth we have said that it is a city. But the interpretation of this name, if asked for, signifieth "press."...How therefore here is He held in Geth? Held in a winepress is His Body, that is, His Church. What is, in a winepress? In pressings. But in a winepress fruitful is the pressing. A grape on the vine sustaineth no pressing, whole it seemeth, but nothing thence floweth: it is thrown into a winepress, is trodden, is pressed; harm seemeth to be done to the grape, but this harm is not barren; nay, if no harm had been applied, barren it would have remained.
4. Let whatsoever holy men therefore that are suffering pressing from those that have been put afar off from the saints, give heed to this Psalm, let them perceive here themselves, let them speak what here is spoken, that suffer what here is spoken of....Private enmities therefore let no one think of, when about to hear the words of this Psalm: "Know ye that for us the wrestling is not against flesh and blood, but against princes and powers, and spiritual things of wickedness," [2082] that is, against the devil and his angels; because even when we suffer men that annoy us, he is instigating, he is inflaming, as it were his vessels he is moving. Let us give heed therefore to two enemies, him whom we see, and him whom we see not; man we see, the devil we see not; man let us love, of the devil beware; for man pray, against the devil pray, and let us say to God, "Have pity on me, O Lord, for man hath trodden me down" (ver. 1). Fear not because man hath trodden thee down: have thou wine, a grape thou hast become in order that thou shouldest be trodden. "All day long warring he hath troubled me," every one that hath been put afar off from the saints. But why should not here be understood even the devil himself? Is it because mention is made of "man"? [2083] doth therefore the Gospel err, because it hath said, "A man that is an enemy hath done this"? [2084] But by a kind of figure may he also be called a man, [2085] and yet not be a man. Whether therefore it was him whom he that said these words was beholding, or whether it was the people and each one that was put afar off from holy men, through which kind the devil troubleth the people of God, who cleave to holy men, who cleave to the Holy One, who cleave to the King, at the title of which King being indignant they were as though beaten back, and put afar off: let him say, "Have pity on me, O Lord, for man hath trodden me down:" and let him faint not in this treading down, knowing Him on whom he is calling, and by whose example he hath been made strong. The first cluster in the winefat pressed is Christ. When that cluster by passion was pressed out, [2086] there flowed that whence "the cup inebriating is how passing beautiful!" [2087] Let His Body likewise say, looking upon its Head, "Have pity on me, O Lord, for man hath trodden me down: all day long warring he hath troubled me." "All day long," at all times. Let no one say to himself, There have been troubles in our fathers' time, in our time there are not. If thou supposest thyself not to have troubles, not yet hast thou begun to be a Christian. And where is the voice of the Apostle, "But even all that will live godly in Christ, persecutions shall suffer." [2088] If therefore thou sufferest not any persecution for Christ, take heed lest not yet thou hast begun godly to live in Christ. But when thou hast begun godly to live in Christ, thou hast entered into the winepress; make ready thyself for pressings: but be not thou dry, lest from the pressing nothing go forth.
5. "Mine enemies have trodden me down all day long" (ver. 2). They that have been put afar off from holy men, these are mine enemies. All day long: already it hath been said, "From the height [2089] of the day." What meaneth, "from the height of the day"? Perchance it is a high thing to understand. And no wonder, because the height of the day it is. For perchance they for this reason have been put afar off from holy men, because they were not able to penetrate the height of the day, whereof the Apostles are twelve shining hours. Therefore they that crucified Him, as if man, in the day have erred. But why have they suffered darkness, so that they should be put afar off from holy men? Because on high the day was shining, Him in the height hidden they knew not. "For if they had known, never the Lord of Glory would they have crucified." [2090] ...
6. "For many men that war against me, shall fear" (ver. 3). Shall fear when? When the day shall have passed away, wherein they are high. For for a time high they are, when the time of their height is finished they will fear. "But I in Thee will hope, O Lord." He saith not, "But I will not fear:" but, "Many men, that war against me, shall fear." When there shall have come that day of Judgment, then "shall mourn for themselves all the tribes of the earth." [2091] When there shall have appeared the sign of the Son of Man in heaven, then secure shall be all holy men. For that thing shall come which they hoped for, which they longed for, the coming whereof they prayed for: but to those men no place for repentance shall remain, because in that time wherein fruitful might have been repentance, their heart they hardened against a warning Lord. Shall they too raise up a wall against a judging God? The godliness of this man do thou indeed acknowledge, and if in that Body thou art, imitate him. When he had said, "Many men, that war against me, shall fear:" he did not continue, "But I will not fear;" lest to his own powers ascribing his not fearing, he too should be amid high temporal things, and through pride temporal he should not deserve to come to rest everlasting: rather he hath made thee to perceive whence he shall not fear. "But I," he saith, "in thee will hope, O Lord:" he hath not spoken of his confidence: but of the cause of his confidence. For if I shall not fear, I may also by hardness of heart not fear, for many men by too much pride fear nothing....
7. "In God I will praise my discourses, in God I have [2092] hoped: I will not fear what flesh doeth to me" (ver. 4). Wherefore? Because in God I will praise my discourses. If in thyself thou praisest thy discourses: I say not that thou art not to fear; it is impossible that thou have not to fear. For thy discourses either false thou wilt have, and therefore thine own, because false: or if thy discourses shall be true, and thou shalt deem thyself not to have them from God but of thyself to speak; true they will be, but thou wilt be false: but if thou shalt have known that thou canst say nothing true in the wisdom of God, in the faith of the Truth, save that which from Him thou hast received, of whom is said, "For what hast thou which thou hast not received?" [2093] Then in God thou art praising thy discourses, in order that in God thou mayest be praised by the discourses of God...."In God I have hoped, I will not fear what flesh doeth to me." Wast thou not the same that a little before wast saying, "Have pity on me, O Lord, for man hath trodden me down; all day long warring he hath troubled me"? [2094] How therefore here, "I will not fear what flesh doeth to me"? What shall he do to thee? Thou thyself a little before hast said, "Hath trodden me down, hath troubled me." Nothing shall he do, when these things he shall do? He hath had regard to the wine which floweth from treading, and hath made answer, Evidently he hath trodden down, evidently hath troubled; but what to me shall he do? A grape I was, wine I shall be: "In God I have hoped, I will not fear what flesh doeth to me."
8. "All day long my words they abhorred" (ver. 5). Thus they are, ye know. Speak truth, preach truth, proclaim Christ to the heathen, proclaim the Church to heretics, proclaim to all men salvation: they contradict, they abhor my words. But when my words they abhor, whom think ye they abhor, save Him in whom I shall praise my discourses? "All day long my words they abhorred." Let this at least suffice, let them abhor words, no farther let them proceed, censure, reject! Be it far from them! Why should I say this? When words they reject, when words they hate, those words which from the fount of truth flow forth, what would they do to him through whom the very words are spoken? what but that which followeth, "Against me all the counsels of them are for evil?" If the bread itself they hate, how spare they the basket wherein it is ministered? "Against me all the counsels of them are for evil." If so even against the Lord Himself, let not the Body disdain that which hath gone before in the Head, to the end that the Body may cleave to the Head. Despised hath been thy Lord, and wilt thou have thyself be honoured by those men that have been put afar off from holy men? Do not for thyself wish to claim that which in Him hath not gone before. "The disciple is not greater than his Master; the servant is not greater than his Lord. If the Master of the family they have called Beelzebub, how much more them of His household?" [2095] Against me all the counsels of them are for evil."
9. "They shall sojourn, and shall hide" (ver. 6). To sojourn is to be in a strange land. Sojourners is a term used of those then that live in a country not their own. Every man in this life is a foreigner: in which life ye see that with flesh we are covered round, through which flesh the heart cannot be seen. Therefore the Apostle saith, "Do not before the time judge anything, until the Lord come, and He shall enlighten the hidden things of darkness, and shall manifest the thoughts of the heart; and then praise shall be to each one from God." [2096] Before that this be done, in this sojourning of fleshly life every one carrieth his own heart, and every heart to every other heart is shut. Furthermore, those men of whom the counsels are against this man for evil, "shall sojourn, and shall hide:" because in this foreign abode they are, and carry flesh, they hide guile in heart; whatsoever of evil they think, they hide. Wherefore? Because as yet this life is a foreign one. Let them hide; that shall appear which they hide, and they too will not be hidden. There is also in this hidden thing another interpretation, which perchance will be more approved of. For out of those men that have been put afar off from holy men, there creep in certain false brethren, and they cause worse tribulations to the Body of Christ; because they are not altogether avoided as if entirely aliens....Not even those men nevertheless let us fear, brethren: "I will not fear what flesh doeth to me." Even if they sojourn, even if they go in, even if they feign, even if they hide, flesh they are: do thou in the Lord hope, nothing to thee shall flesh do. But he bringeth in tribulation, bringeth in treading down. There is added wine, because the grape is pressed: thy tribulation will not be unfruitful: another seeth thee, imitateth thee: because thou also in order that thou mightest learn to bear such a man, to thy Head hast looked up, that first cluster, unto whom there hath come in a man that he might see, hath sojourned, and hath hidden, to wit, the traitor Judas. All men, therefore, that with false heart go in, sojourning and hiding, do not thou fear: the father of these same men, Judas, with thy Lord hath been: and He indeed knew him; although Judas the traitor was sojourning and hiding, nevertheless, the heart of him was open to the Lord of all: [2097] knowingly He chose one man, whereby He might give comfort to thee that wouldest not know whom thou shouldest avoid. For He might have not chosen Judas, because He knew Judas: for He saith to His disciples, "Have not I chosen you twelve, and one out of you is a devil?" [2098] Therefore even a devil was chosen. Or if chosen he was not, how is it that He hath chosen twelve, and not rather eleven? Chosen even he is, but for another purpose. Chosen were eleven for the work of probation, chosen one for the work of temptation. [2099] Whence could He give an example to thee, that wouldest not know what men thou shouldest avoid as evil, of what men thou shouldest beware as false and artificial, sojourning and hiding, except He say to thee, Behold, with Myself I have had one of those very men! There hath gone before an example, I have borne, to suffer I have willed that which I knew, in order that to thee knowing not I might give consolation. That which to Me he hath done, the same he will do to thee also: in order that he may be able to do much, in order that he may make much havoc, he will accuse, false charges he will allege....
10. "These same men shall mark my heel." For they shall sojourn and hide in such sort, that they may mark where a man slippeth. Intent they are upon the heel, to see when a slip may chance to be made; in order that they may detain the foot for a fall, or trip up the foot for a stumble; certes that they may find that which they may accuse. And what man so walketh, that nowhere he slippeth? For example, how speedily is a slip made even in tongue? For it is written, "Whosoever in tongue stumbleth not, the same is a perfect man." [2100] What man I pray would dare himself to call or deem perfect? Therefore it must needs be that every one slip in tongue. But let them that shall sojourn and shall hide, carp at all words, seeking somewhere to make snares and knotty false accusations, wherein they are themselves entangled before those whom they strive to entangle: in order that they may themselves be taken and perish before that they catch other men in order to destroy them....Whatever good thing I have said, whatever true thing I have said, of God I have said it, and from God have said it: whatever other thing perchance I have said, which to have said I ought not, as a man I have said, but under God I have said. He that strengtheneth one walking, doth menace one straying, forgive one acknowledging, recalleth the tongue, recalleth him that slipped....Attend thou unto the discourses of him whom thou blamest, whether perchance he may teach thee something to thy health. And what, he saith, shall he be able to teach to my health, that hath so slipped in word? This very thing perchance he is teaching thee to thy health, that thou be not a carper at words, but a gatherer of precepts. "As my soul hath undergone." I speak of that which I have undergone. He was speaking as one experienced: "As my soul hath undergone. They shall sojourn and hide." Let my soul undergo all men, men without barking, men within hiding, let it undergo. From without coming, like a river cometh temptation: on the Rock let it find thee, let it strike against, not throw thee down; the house hath been founded upon a Rock. [2101] Within he is, he shall sojourn and hide: suppose chaff is near thee, let there come in the treading of oxen, let there come in the roller of temptations; thou art cleansed, the other is crushed.
11. "For nothing Thou shalt save them" (ver. 7). He hath taught us even for these very men to pray. However "they shall sojourn and hide," however deceitful they be, however dissemblers and liers in wait they be; do thou pray for them, and do not say, Shall God amend even such a man, so evil, so perverse? Do not despair: give heed to Him whom thou askest, not him for whom thou askest. The greatness of the disease seest thou, the might of the Physician seest thou not? "They shall sojourn and hide: as my soul hath undergone." Undergo, pray: and there is done what? "For nothing Thou shalt save them." Thou shalt make them safe so as that nothing to Thee it may be, that is, so that no labour to Thee it may be. With men they are despaired of, but Thou with a word dost heal; Thou wilt not toil in healing, though we are astounded in looking on. There is another sense in this verse, "For nothing Thou shalt save them:" with not any merits of their going before Thou shalt save them....They shall not bring to Thee he-goats, rams, bulls, not gifts and spices shall they bring Thee in Thy temple, not anything of the drink-offering of a good conscience do they pour thereon; all in them is rough, all foul, all to be detested: and though they to Thee bring nothing whereby they may be saved; "For nothing Thou shalt save them," that is, with the free gift of Thy Grace....
12. "In anger the peoples Thou shalt bring down." Thou art angry and dost bring down, dost rage and save, dost terrify and call. Thou fillest with tribulations all things, in order that being set in tribulations men may fly to Thee, lest by pleasures and a wrong security they be seduced. From Thee anger is seen, but that of a father. A father is angry with a son, the despiser of his injunctions: being angry with him he boxeth him, striketh, pulleth the ear, draggeth with hand, leadeth to school. How many men have entered, how many men have filled the House of the Lord, in the anger of Him brought down, that is, by tribulations terrified and with faith filled? For to this end tribulation stirreth up; in order to empty the vessel which is full of wickedness, so as that it may be filled with grace.
13. "O God, my life I have told out to Thee" (ver. 8). For that I live hath been Thy doing, and for this reason I tell out my life to Thee. But did not God know that which He had given? What is that which thou tellest out to Him? Wilt thou teach God? Far be it. Therefore why saith he, "I have told out to Thee"? Is it perchance because it profiteth Thee that I have told out my life? And what doth it profit God? To the advantage of God it doth profit. I have told out to God my life, because that life hath been God's doing. In like manner as his life Paul the Apostle did tell out, saying, "I that before was a blasphemer and a persecutor and injurious," he shall tell out his life. "But mercy I have obtained." [2102] He hath told out his life, not for himself, but for Him: because he hath told it out in such sort, that in Him men believe, not for his own advantages, but for the advantages of Him...."O God, my life I have told out to Thee. Thou hast put my tears in Thy sight." Thou hast hearkened to me imploring Thee. "As also in Thy promise." Because as Thou hadst promised this thing, so Thou hast done. Thou hast said Thou wouldest hearken to one weeping. I have believed, I have wept, I have been hearkened unto; I have found Thee merciful in promising, true in repaying.
14. "Turned be mine enemies backward" (ver. 9). This thing to these very men is profitable, no ill to these men he is wishing. For to go before they are willing, therefore to be amended they are not willing. Thou warnest thine enemy to live well, that he amend himself: he scorneth, he rejecteth thy word: "Behold him that adviseth me; behold him from whom I am to hear the commandments whereby I shall live!" To go before thee he willeth, and in going before is not amended. He mindeth not that thy words are not thine, he mindeth not that thy life to God thou tellest out, not to thyself. In going before therefore he is not amended: it is a good thing for him that he be turned backward, and follow him whom to go before he willed. The Lord to His disciples was speaking of His Passion that was to be. Peter shuddered, and saith, "Far be it, O Lord;" [2103] he that a little before had said, "Thou art the Christ, Son of the living God," having confessed God, feared for Him to die, as if but a man. But the Lord who so came that He might suffer (for we could not otherwise be saved unless with His blood we were redeemed), a little before had praised the confession of Peter....But immediately when the Lord beginneth to speak of His Passion, he feared lest He should perish by death, whereas we ourselves should perish unless He died; and he saith, "Far be it, O Lord, this thing shall not be done." And the Lord, to him to whom a little before He had said, "Blessed thou art, and upon this Rock I will build my Church," saith, "Go back behind, Satan, an offence thou art to Me." Why therefore "Satan" is he, that a little before was "blessed," and a "Rock"? "For thou savourest not the things which are of God," He saith, "but those things which are of man." [2104] A little before he savoured the things which are of God: because "not flesh and blood hath revealed to thee, but My Father which is in the Heavens." When in God he was praising his discourse, not Satan but Peter, from petra: but when of himself and out of human infirmity, carnal love of man, which would be for an impediment to his own salvation, and that of the rest, Satan he is called. Why? Because to go before the Lord he willed, and earthly counsel to give to the heavenly Leader. "Far be it, O Lord, this thing shall not be done." Thou sayest, "Far be it," and thou sayest, "O Lord:" surely if Lord He is, in power He doeth: if Master He is, He knoweth what He doeth, He knoweth what He teacheth. But thou willest to lead thy Leader, teach thy Master, command thy Lord, choose for God: much thou goest before, go back behind. Did not this too profit these enemies? "Turned be Mine enemies backward;" but let them not remain backward. For this reason let them be turned backward, lest they go before; but so that they follow, not so that they remain.
15. "In whatsoever day I shall have called upon Thee, behold I have known that my God art Thou" (ver. 9). A great knowledge. He saith not, "I have known that God Thou art:" but, "that my God art Thou." For thine He is, when thee He succoureth: thine He is, when thou to Him art not an alien. Whence is said, "Blessed the people of whom is the Lord the God of the same." [2105] Wherefore "of whom is"? For of whom is He not? Of all things indeed God He is: but of those men the God peculiarly He is said to be, that love Him, that hold Him, that possess Him, that worship Him, as though belonging to His own House: the great family of Him are they, redeemed by the great blood of the Only Son. How great a thing hath God given to us, that His own we should be, and He should be ours! But in truth foreigners afar have been put from holy men, sons alien they are. See what of them is said in another Psalm: "O Lord, deliver me," he saith, "from the hand of alien sons, of whom the mouth hath spoken vanity, and the right hand of them is a right hand of iniquity." [2106] ...
16. Let us therefore love God, brethren, purely and chastely. There is not a chaste heart, if God for reward it worshippeth. How so? Reward of the worship of God shall not we have? We shall have evidently, but it is God Himself whom we worship. Himself for us a reward shall be, because "we shall see Him as He is." [2107] Observe that a reward [2108] thou shalt obtain....I will tell you, brethren: in these human alliances consider a chaste heart, of what sort it is towards God: certainly human alliances are of such sort, that a man doth not love his wife, that loveth her because of her portion: a woman her husband doth not chastely love, that for these reasons loveth him, because something he hath given, or because much he hath given. Both a rich man is a husband, and one that hath become a poor man is a husband. How many men proscribed, by chaste wives have been the more beloved! Proved have been many chaste marriages by the misfortunes of husbands: that the wives might not be supposed to love any other object more than their husband, not only have they not forsaken, but the more have they obeyed. If therefore a husband of flesh freely is loved, if chastely he is loved; and a wife of flesh freely is loved, if chastely she is loved; in what manner must God be loved, the true and truth-speaking Husband of the soul, making fruitful unto the offspring of everlasting life, and not suffering us to be barren? Him, therefore, so let us love, as that any other thing besides Himself be not loved: and there takes place in us that which we have spoken of, that which we have sung, because even here the voice is ours: "In whatsoever day I shall have called upon Thee, behold, I have known that my God art Thou." This is to call upon God, freely to call upon Him. Furthermore, of certain men hath been said what? "Upon the Lord they have not called." [2109] The Lord they seemed as it were to call unto themselves and they besought Him about inheritances, about increasing money, about lengthening this life, about the rest of temporal things: and concerning them the Scripture saith what? "Upon the Lord they have not called." Therefore there followeth what? "There they have feared with fear, where there was no fear." What is, "where there was no fear"? Lest money should be stolen from them, lest anything in their house should be made less; lastly, lest they should have less of years in this life, than they hoped for themselves: but there have they trembled with fear, where there was no fear...."In God I will praise the word, in the Lord I will praise the discourse" (ver. 10): "in God I have hoped, I will not fear what man doeth unto me" (ver. 11). Now this is the very sense which above [2110] hath been repeated.
17. "In me, O God, are Thy vows, which I will render of praise to Thee" (ver. 12). "Vow ye, and render to the Lord your God." [2111] What vow, what render? Perchance those animals which were offered at the altars aforetime? No such thing offer thou: in thyself is what thou mayest vow and render. From the heart's coffer bring forth the incense of praise; from the store of a good conscience bring forth the sacrifice of faith. Whatsoever thing thou bringest forth, kindle with love. In thyself be the vows, which thou mayest render of praise to God. Of what praise? For what hath He granted thee? "For Thou hast rescued my soul from death" (ver. 13). This is that very life which he telleth out to Him: "O God, my life I have told out to Thee." [2112] For I was what? Dead. Through myself I was dead: through Thee I am what? Alive. Therefore "in me, O God, are Thy vows, which I will render of praise to Thee." Behold I love my God: no one doth tear Him from me: that which to Him I may give, no one doth tear from me, because in the heart it is shut up. With reason is said with that former confidence, "What should man do unto me?" [2113] Let man rage, let him be permitted to rage, be permitted to accomplish that which he attempteth: what is he to take away? Gold, silver, cattle, men servants, maid servants, estates, houses, let him take away all things: doth he by any means take away the vows, which are in me, which I may render of praise to God? The tempter was permitted to tempt a holy man, Job; [2114] in one moment he took away all things: whatever of possessions he had had, he carried off: took away inheritance, slew heirs; and this not little by little, but in a crowd, at one blow, at one swoop, so that all things were on a sudden announced: when all was taken away, alone there remained Job, but in him were vows of praise, which he might render to God, in him evidently there were: the coffer of his holy breast the thieving devil had not rifled, full he was of that wherefrom he might sacrifice. Hear what he had, hear what he brought forth: "The Lord hath given, the Lord hath taken away; as hath pleased the Lord, so hath been done: be the name of the Lord blessed." [2115] O riches interior, whither thief doth not draw near! God Himself had given that whereof He was receiving; He had Himself enriched him with that whereof to Him he was offering that which He loved. Praise from thee God requireth, thy confession God requireth. But from thy field wilt thou give anything? He hath Himself rained in order that thou mayest have. From thy coffer wilt thou give anything? He hath Himself put in that which thou art to give. What wilt thou give, which from Him thou hast not received? "For what hast thou which thou hast not received?" [2116] From the heart wilt thou give? He too hath given faith, hope, and charity: this thou must bring forth: this thou must sacrifice. But evidently all the other things the enemy is able to take away against thy will; this to take away he is not able, unless thou be willing. These things a man will lose even against his will: and wishing to have gold, will lose gold; and wishing to have house, will lose house: faith no one will lose, except him that shall have despised her.
18. "Because Thou hast rescued my soul from death, mine eyes from tears, and my feet from slipping: that I may be pleasing before God in the light of the living" (ver. 13). With reason he is not pleasing to alien sons, that are put afar off from holy men, because they have not the light of the living, whence they may see that which to God is pleasing. "Light of the living," is light of the immortal, light of holy men. He that is not in darkness, is pleasing in the light of the living. A man is observed, and the things which belong to him; no one knoweth of what sort he is: God seeth of what sort he is. Sometimes even the devil himself he escapeth; except he tempt, he findeth not: just as concerning that man of whom just now I have made mention:..."Doth Job by any means worship God for nought?" [2117] For this was true light, this the light of the living, that gratis he should worship God. God saw in the heart of His servant His gratuitous worship. For that heart was pleasing in the sight of the Lord in the light of the living: the devil's sight he escaped, because in darkness he was. God admitted the tempter, not in order that He might Himself know that which He did know, but in order that to us to be known and imitated He might set it forth. Admitted was the tempter; he took away everything, there remained the man bereft of possessions, bereft of family, bereft of children, full of God. A wife certainly was left. [2118] Merciful do ye deem the devil, that he left him a wife? He knew through whom he had deceived Adam....With wound smitten from head even unto feet, whole nevertheless within, he made answer to the woman tempting, out of the light of the living, out of the light of his heart: "thou hast spoken as though one of the unwise women," [2119] that is, as though one that hath not the light of the living. For the light of the living is wisdom, and the darkness of unwise men is folly. Thou hast spoken as though one of the unwise women: my flesh thou seest, the light of my heart thou seest not. For she then might more have loved her husband, if the interior beauty she had known, and had beheld the place where he was beautiful before the eyes of God: because in Him were vows which he might render of praise to God. How entirely the enemy had forborne to invade that patrimony! How whole was that which he was possessing, and that because of which yet more to be possessed he hoped for, being to go on "from virtues unto virtue." [2120] Therefore, brethren, to this end let all these things serve us, that God gratis we love, in Him hope always, neither man nor devil fear. Neither the one nor the other doeth anything, except when it is permitted: permitted for no other reason can it be, except because it doth profit us. Let us endure evil men, let us be good men: because even we have been evil. Even as nothing [2121] God shall save men, of whom we dare to despair. Therefore of no one let us despair, for all men whom we suffer let us pray, from God let us never depart. Our patrimony let Him be, our hope let Him be, our safety let Him be. He is Himself here a comforter, there a remunerator, everywhere Maker-alive, and of life the Giver, not of another life, but of that whereof hath been said, "I am the Way, and the Truth, and the Life:" [2122] in order that both here in the light of faith, and there in the light of sight, as it were in the light of the living, in the sight of the Lord we may be pleasing.
2. Because then this Psalm is singing of the Passion of the Lord, see what is the title that it hath: "at the end." The end is Christ. [2125] Why hath He been called end? Not as one that consumeth, but one that consummateth....
3. "At the end, corrupt not, for David himself, for the inscription of the title; when he fled from the face of Saul into a cavern." We referring to holy Scripture, do find indeed how holy David, that king of Israel, from whom too the Psalter of David hath received the name thereof, had suffered for persecutor Saul the king of his own people, as many of you know that have either read or have heard the Scriptures. King David had then for persecutor Saul: and whereas the one was most gentle, the other most ferocious: the one mild, the other envious; the one patient, the other cruel; the one beneficent, the other ungrateful: he endured him with so much mildness, that when he had gotten him into his hands him he touched not, hurt not. [2126] ...What reference hath this to Christ? If all things which then were being done, were figures of things future, we find there Christ, and by far in the greatest degree. For this, "corrupt not for the inscription of the title," I see not how it belongeth to that David. For not any "title" was inscribed over David himself which Saul would "corrupt." But we see in the Passion of the Lord that there had been written a title, "King of the Jews:" [2127] in order that this title might put to the blush these very men, seeing that from their King they withheld not their hands. For in them Saul was, in Christ David was. For Christ, as saith the Apostolic Gospel, is, as we know, as we confess, of the seed of David after the flesh; [2128] for after the Godhead He is above David, above all men, above heaven and earth, above angels, above all things visible and invisible....And because already it had been sung through the Holy Spirit, "Unto the end, corrupt not, for the inscription of the title:" Pilate answered them, "What I have written, I have written:" [2129] why do ye suggest to me falsehood? I corrupt not truth.
4. What therefore is, "When he fled from the face of Saul into a cavern"? Which thing indeed the former David also did: but because in him we find not the inscription of the title, in the latter let us find the flight into the cavern. [2130] For that cavern wherein David hid himself did figure somewhat. But wherefore hid he himself? It was in order that he might be concealed and not be found. What is to be hidden in a cavern? To be hidden in earth. For he that fleeth into a cavern, with earth is covered so that he may not be seen. But Jesus did carry earth, flesh which He had received from earth: and in it He concealed Himself, in order that by Jews He might not be discovered as God. "For if they had known, never the Lord of glory would they have crucified." [2131] Why therefore the Lord of glory found they not? Because in a cavern He had hidden Himself, that is, the flesh's weakness to their eyes He presented, but the Majesty of the Godhead in the body's clothing, as though in a hiding-place of the earth, He hid....But wherefore even unto death willed He to be patient? It was in order that He might flee from the face of Saul into a cavern. For a cavern may be understood as a lower part of the earth. And certainly, as is manifest and certain to all, His Body in a Tomb was laid, which was cut in a Rock. This Tomb therefore was the Cavern; thither He fled from the face of Saul. For so long the Jews did persecute Him, even until He was laid in a cavern. Whence prove we that so long they persecuted Him, until therein He was laid? Even when dead, and, on the Cross hanging, with lance they wounded Him. [2132] But when shrouded, the funeral celebrated, He was laid in a cavern, no longer had they anything which to the Flesh they might do. Rose therefore the Lord again out of that cavern unhurt, uncorrupt, from that place whither He had fled from the face of Saul: concealing Himself from ungodly men, whom Saul prefigured, but showing Himself to His members. For the members of Him rising again by His members were handled: for the members of Him, the Apostles, touched Him rising again and believed; [2133] and behold nothing profited the persecution of Saul. Hear we therefore now the Psalm; because concerning the title thereof enough we have spoken, as far as the Lord hath deigned to give.
5. "Have pity on me, O God, have pity on me, for in Thee hath trusted my Soul" (ver. 1). Christ in the Passion saith, "Have pity on Me, O God." To God, God saith, "Have pity on Me!" He that with the Father hath pity on thee, in thee crieth, "Have pity on Me." For that part of Him which is crying, "Have pity on Me," is thine: from thee this He received, for the sake of thee, that thou shouldest be delivered, with Flesh He was clothed. The flesh itself crieth: "Have pity on Me, O God, have pity on me:" Man himself, soul and flesh. For whole Man did the Word take upon Him, and whole Man the Word became. Let it not therefore be thought that there Soul was not, because the Evangelist thus saith: "The Word was made flesh, and dwelled in us." [2134] For man is called flesh, as in another place saith the Scripture, "And all flesh shall see the salvation of God." [2135] Shall anywise flesh alone see, and shall Soul not be there?...Thou hearest the Master praying, learn thou to pray. For to this end He prayed, in order that He might teach how to pray: because to this end He suffered, in order that He might teach how to suffer; to this end He rose again, in order that He might teach how to hope for rising again. "And in the shadow of Thy wings I will hope, until iniquity pass over." This now evidently whole Christ doth say: here is also our voice. For not yet hath passed over, still rife is iniquity. And in the end our Lord Himself said there should be an abounding of iniquity: "And since iniquity shall abound, the love of many shall wax cold; but he that shall have persevered unto the end, the same shall be saved." [2136] But who shall persevere even unto the end, even until iniquity pass over? He that shall have been in the Body of Christ, he that shall have been in the members of Christ, and from the Head shall have learned the patience of persevering. Thou passest away, and behold passed are thy temptations; and thou goest into another life whither have gone holy men, if holy thou hast been. Into another life have gone Martyrs; if Martyr thou shalt have been, thou also goest into another life. Because "thou" hast passed away hence, hath by any means iniquity therefore passed away? There are born other unrighteous men, as there die some unrighteous men. In like manner therefore as some unrighteous men die and others are born: so some just men go, and others are born. Even unto the end of the world neither iniquity will be wanting to oppress, nor righteousness to suffer....
6. "I will cry to God most high" (ver. 2). If most high He is, how heareth He thee crying? Confidence hath been engendered by experience: "to God," he saith, "who had done good to me." If before that I was seeking Him, He did good to me, when I cry shall He not hearken to me? For good to us the Lord God hath done in sending to us our Saviour Jesus Christ, that He might die for our offences, and rise again for our justification. [2137] For what sort of men hath He willed His Son to die? For ungodly men. But ungodly men were not seeking God, and have been sought of God. For He is Most High in such sort, as that not far from Him is our misery and our groaning: because "near is the Lord to them that have bruised the heart." [2138] "God that hath done good to me."
7. "He hath sent from heaven and hath saved me" (ver. 3). Now the Man Himself, now the Flesh Itself, now the Son of God after His partaking of ourselves, of Him it is manifest, how He was saved, and hath sent from heaven the Father and hath saved Him, hath sent from heaven, and hath raised Him again: but in order that ye may know, that also the Lord Himself hath raised again Himself; both truths are written in Scripture, both that the Father hath raised Him again, and that Himself Himself hath raised again. Hear ye how the Father hath raised Him again: the Apostle saith, "He hath been made," he saith, "obedient unto death, even the death of the Cross: wherefore God also hath exalted Him, and hath given Him a name which is above every name." [2139] Ye have heard of the Father raising again and exalting the Son; hear ye how that He too Himself His flesh hath raised again. Under the figure of a temple He saith to the Jews, "Destroy this Temple, and in three days I will raise it up." [2140] But the Evangelist hath explained to us what it was that He said: "But this," he saith, "He spake of the Temple of His Body." Now therefore out of the person of one praying, out of the person of a man, out of the person of the flesh, He saith, "He hath saved me. He hath given unto reproach those that trampled on me." Them that have trampled on Him, that over Him dead have insulted, that Him as though man have crucified, because God they perceived not, them He hath given unto reproach. See ye whether it has not been so done. The thing we do not believe as yet to come, but fulfilled we acknowledge it. The Jews raged against Christ, they were overbearing against Christ. Where? In the city of Jerusalem. For where they reigned, there they were puffed up, there their necks they lifted up. After the Passion of the Lord thence they were rooted out; and they lost the kingdom, wherein Christ for King they would not acknowledge. In what manner they have been given unto reproach, see ye: dispersed they have been throughout all nations, nowhere having a settlement, nowhere a sure abode. But for this reason still Jews they are, in order that our books they may carry to their confusion. For whenever we wish to show Christ prophesied of, we produce to the heathen these writings. And lest perchance men hard of belief should say that we Christians have composed these books, so that together with the Gospel which we have preached we have forged the Prophet, through whom there might seem to be foretold that which we preach: by this we convince them; namely, that all the very writings wherein Christ hath been prophesied are with the Jews, all these very writings the Jews have. We produce documents from enemies, to confound other enemies. In what sort of reproach therefore are the Jews? A document the Jew carrieth, wherefrom a Christian may believe. Our librarians they have become, just as slaves are wont behind their masters to carry documents, in such sort that these faint in carrying, those profit by reading. [2141] Unto such a reproach have been given the Jews: and there hath been fulfilled that which so long before hath been foretold, "He hath given unto reproach those that trampled on me." But how great a reproach it is, brethren, that this verse they should read, and themselves being blind should look upon their mirror! For in the same manner the Jews appear in the holy Scripture which they carry, as appeareth the face of a blind man in a mirror: by other men it is seen, by himself not seen.
8. Thou wast inquiring perhaps when he said, "He hath sent from heaven and hath saved me." What hath He sent from heaven? Whom hath He sent from heaven? An Angel hath He sent, to save Christ, and through a servant is the Lord saved? For all Angels are creatures [2142] serving Christ. For obedience there might have been sent Angels, for service they might have been sent, not for succour: as is written, "Angels ministered unto Him," [2143] not like men merciful to one indigent, but like subjects to One Omnipotent. What therefore "hath He sent from heaven, and hath saved me"? Now we hear in another verse what from heaven He hath sent. "He hath sent from heaven His mercy and His truth." [2144] For what purpose? "And hath drawn out my soul from the midst of the lions' whelps." [2145] "Hath sent," he saith, "from heaven His mercy and His truth:" and Christ Himself saith, "I am Truth." There was sent therefore Truth, that it should draw out my soul hence from the midst of the lions' whelps: there was sent mercy. Christ Himself we find to be both mercy and truth; mercy in suffering with us, and truth in requiting us....Who are the lions' whelps? That lesser [2146] people, unto evil deceived, unto evil led away by the chiefs of the Jews: so that these are lions, those lions' whelps. All roared, all slew. For we are to hear even here the slaying of these very men, presently in the following verses of this Psalm.
9. "And hath drawn out," he saith, "my soul from the midst of the lions' whelps" (ver. 4). Why sayest thou, "And hath drawn out my soul"? For what hadst thou suffered, that thy soul should be drawn out? "I have slept troubled." Christ hath intimated His death....
10. Whence "troubled"? Who troubling? Let us see in what manner he brandeth an evil conscience upon the Jews, wishing to excuse themselves of the slaying of the Lord. For to this end, as the Gospel speaketh, to the judge they delivered Him, that they might not themselves seem to have killed Him....Let us question Him, and say, since Thou hast slept troubled, who have persecuted Thee? who have slain Thee? was it perchance Pilate, who to soldiers gave Thee, on the Tree to be hanged, with nails to be pierced? Hear who they were, "Sons of men" (ver. 5). Of them He speaketh, whom for persecutors He suffered. But how did they slay, that steel bare not? They that sword drew not, that made no assault upon Him to slay; whence slew they? "Their teeth are arms and arrows, and their tongue a sharp sword." Do not consider the unarmed hands, but the mouth armed: from thence the sword proceeded, wherewith Christ was to be slain: in like manner also as from the mouth of Christ, that wherewith the Jews were to be slain. For He hath a sword twice whetted: [2147] and rising again He hath smitten them, and hath severed from them those whom He would make His faithful people. They an evil sword, He a good sword: they evil arrows, He good arrows. For He hath Himself also arrows good, words good, whence He pierceth the faithful heart, in order that He may be loved. Therefore of one kind are their arrows, and of another kind their sword. "Sons of men, their teeth are arms and arrows, and their tongue a sharp sabre." Tongue of sons of men is a sharp sabre, and their teeth arms and arrows. When therefore did they smite, save when they clamoured, "Crucify, crucify"? [2148]
11. And what have they done to Thee, O Lord? Let the Prophet here exult! For above, all those verses the Lord was speaking: a Prophet indeed, but in the person of the Lord, because in the Prophet is the Lord...."Be exalted," he saith, "above the Heavens, O God." Man on the Cross, and above the Heavens, God. Let them continue on the earth raging, Thou in Heaven be judging. Where are they that were raging? where are their teeth, the arms and arrows? Have not "the stripes of them been made the arrows of infants"? For in another place a Psalm [2149] this saith, desiring to prove them vainly to have raged, and vainly unto frenzies to have been driven headlong: for nothing they were able to do to Christ when for the time crucified, and afterwards when He was rising again, and in Heaven was sitting. How do infants make to themselves arrows? Of reeds? [2150] But what arrows? or what powers? or what bows? or what wound? "Be Thou exalted above the Heavens, O God, and above all the earth Thy glory" (ver. 6). Wherefore exalted above the Heavens, O God? Brethren, God exalted above the Heavens we see not, but we believe: but above all the earth His glory to be not only we believe, but also see. But what kind of madness heretics are afflicted with, I pray you observe. They being cut off from the bond of the Church of Christ, and to a part holding, the whole losing, will not communicate with the whole earth, where is spread abroad the glory of Christ. [2151] But we Catholics are in all the earth, because with all the world we communicate, wherever the Glory of Christ is spread abroad. [2152] For we see that which then was sung, now fulfilled. There hath been exalted above the Heavens our God, and above all the earth the Glory of the Same. O heretical insanity! That which thou seest not thou believest with me, that which thou seest thou deniest: thou believest with me in Christ exalted above the Heavens, a thing which we see not; and deniest His Glory over all the earth, a thing which we see.
12. ...Let your Love see the Lord speaking to us, and exhorting us by His example: "A trap [2153] they have prepared for My feet, and have bowed down My Soul" (ver. 7). They wished to bring It down as if from Heaven, and to the lower places to weigh It down: "They have bowed My Soul: they have digged before My face a pit and themselves have fallen into it." Me have they hurt, or themselves? Behold He hath been exalted above the Heavens, God, and behold above all the earth the Glory of the Same: the kingdom of Christ we see, where is the kingdom of the Jews? Since therefore they did that which to have done they ought not, there hath been done in their case that which to have suffered they ought: themselves have dug a ditch, and themselves have fallen into it. For their persecuting Christ, to Christ did no hurt, but to themselves did hurt. And do not suppose, brethren, that themselves alone hath this befallen. Every one that prepareth a pit for his brother, it must needs be that himself fall into it....
13. But the patience of good men with preparation of heart accepteth the will of God: and glorieth in tribulations, saying that which followeth: "Prepared is my heart, O God, I will sing and play" (ver. 8). What hath he done to me? He hath prepared a pit, my heart is prepared. He hath prepared pit to deceive, shall I not prepare heart to suffer? He hath prepared pit to oppress, shall I not prepare heart to endure? Therefore he shall fall into it, but I will sing and play. Hear the heart prepared in an Apostle, because he hath imitated his Lord: "We glory," he saith, "in tribulations: because tribulation worketh patience: patience probation, probation hope, but hope maketh not ashamed: because the love of God is shed abroad in our hearts through the Holy Spirit, which hath been given to us." [2154] He was in oppressions, in chains, in prisons, in stripes, in hunger and thirst, in cold and nakedness, [2155] in every wasting of toils and pains, and he was saying, "We glory in tribulations." Whence, but that prepared was his heart? Therefore he was singing and playing.
14. "Rise up, my glory" (ver. 9). He that had fled from the face of Saul into a cavern, saith, "Rise up, my glory:" glorified be Jesus after His Passion. "Rise up, psaltery and harp." He calleth upon what to rise? Two organs I see: but Body of Christ one I see, one flesh hath risen again, and two organs have risen. The one organ then is the psaltery, the other the harp. Organs [2156] is the word used for all instruments of musicians. Not only is that called an organ, which is great, and blown into with bellows; [2157] but whatsoever is adapted to playing and is corporeal, whereof for an instrument the player maketh use, is said to be an organ. But distinguished from one another are these organs. [2158] ...What therefore do these two organs figure to us? For Christ the Lord our God is waking up His psaltery and His harp; and He saith, "I will rise up at the dawn." I suppose that here ye now perceive the Lord rising. We have read thereof in the Gospel: [2159] see the hour of the Resurrection. How long through shadows was Christ being sought? He hath shone, be He acknowledged; "at the dawn" He rose again. But what is psaltery? what is harp? Through His flesh two kinds of deeds the Lord hath wrought, miracles and sufferings: miracles from above have been, sufferings from below have been. But those miracles which He did were divine; but through Body He did them, through flesh He did them. The flesh therefore working things divine, is the psaltery: the flesh suffering things human is the harp. Let the psaltery sound, let the blind be enlightened, let the deaf hear, let the paralytics be braced to strength, the lame walk, the sick rise up, the dead rise again; this is the sound of the Psaltery. Let there sound also the harp, let Him hunger, thirst, sleep, be held, scourged, derided, crucified, buried. When therefore thou seest in that Flesh certain things to have sounded from above, certain things from the lower part, one flesh hath risen again, and in one flesh we acknowledge both psaltery and harp. And these two kinds of things done have fulfilled the Gospel, and it is preached in the nations: for both the miracles and the sufferings of the Lord are preached.
15. Therefore there hath risen psaltery and harp in the dawn, and he confesseth to the Lord; and saith what? "I will confess to Thee among the peoples, O Lord, and will play to Thee among the nations: for magnified even unto the Heavens hath been Thy mercy, and even unto the clouds Thy truth" (ver. 10). Heavens above clouds, and clouds below heavens: and nevertheless to this nearest heaven belong clouds. But sometimes clouds rest upon the mountains, even so far in the nearest air are they rolled. But a Heaven above there is, the habitations of Angels, Thrones, Dominions, Principalities, Powers. This therefore may perchance seem to be what should have been said: "Unto the Heavens Thy truth, and even unto the clouds Thy mercy." For in Heaven Angels praise God, seeing the very form of truth, without any darkness of vision, without any admixture of unreality: they see, love, praise, are not wearied. There is truth: but here in our own misery surely there is mercy. For to a miserable one must be rendered mercy. For there is no need of mercy above, where is no miserable one. I have said this because that it seemeth as though it might have been more fittingly said, "Magnified even unto the Heavens hath been Thy truth, and even unto the clouds Thy mercy." For "clouds" we understand to be preachers of truth, men bearing that flesh in a manner dark, whence God both gleameth in miracles, and thundereth in precepts. [2160] ...Glory to our Lord, and to the Mercy of the Same, and to the Truth of the Same, because neither hath He forsaken by mercy to make us blessed through His Grace, nor defrauded us of truth: because first Truth veiled in flesh came to us and healed through His flesh the interior eye of our heart, in order that hereafter face to face we may be able to see It. [2161] Giving therefore to Him thanks, let us say with the same Psalm the last verses, which sometime since too I have said, "Be Thou exalted above the Heavens, O God, and above all the earth Thy glory" (ver. 11). For this to Him the Prophet said so many years before; this now we see; this therefore let us also say.
2. But now to the present case let us come, if ye please. For the voice is that sweet voice, so well known to the ears of the Church, the voice of our Lord Jesus Christ, and the voice of His Body, the voice of the Church toiling, sojourning upon earth, living amid the perils of men speaking evil and of men flattering. Thou wilt not fear a threatener, if thou lovest not a flatterer. He therefore, of whom this is the voice, hath observed and hath seen, that all men speak justice. For what man doth dare not to speak it, lest he be called unjust? When, therefore, as though he were hearing the voices of all men, and were observing the lips of all men, he cried out to them, "If truly indeed justice ye speak,"--if not falsely justice ye speak, if not one thing on lips doth sound, whilst another thing is concealed in hearts,--"judge right things, ye sons of men." Hear out of the Gospel His own voice, the very same as is in this Psalm: "Hypocrites," saith the Lord to the Pharisees, "how are ye able good things to speak, when ye are evil men?....Either make the tree good, and the fruit thereof good: or make the tree evil, and the fruit thereof evil." [2169] Why wilt thou whiten thee, wall of mud? I know thy inward parts, I am not deceived by thy covering: I know what thou holdest forth, I know what thou coverest. "For there was no need for Him, that any one to Him should bear testimony of man: for He knew Himself what was in man." [2170] For He knew what was in man, who had made man, and who had been made Man, in order that He might seek man....
3. But now ye do what? Why these things to you do I speak? "Because in heart iniquities ye work on earth" (ver. 2). Iniquities perchance in heart alone? Hear what followeth: both their heart hands do follow, and their heart hands do serve, the thing is thought of, and it is done; or else it is not done, not because we would not, but because we could not, Whatever thou willest and canst not, for done God doth count it. "For in heart Iniquities ye work on earth." What next? "Iniquities your hands knit together." What is, "knit together"? From sin, sin, and to sin, sin, because of sin. What is this? A theft a man hath committed, a sin it is: he hath been seen, he seeketh to slay him by whom he hath been seen: there hath been knit together sin with sin: God hath permitted him in His hidden judgment to slay that man whom he hath willed to slay: he perceiveth that the thing is known, he seeketh to slay a second also; he hath knit together a third sin: while these things he is planning, perchance that he may not be found out, or that he may not be convicted of having done it, he consulteth an astrologer; there is added a fourth sin: the astrologer answereth perchance with some hard and evil responses, he runneth to a soothsayer, that expiation may be made; the soothsayer maketh answer that he is not able to expiate: a magician is sought. And who could enumerate those sins which are knit together with sins? "Iniquities your hands do knit together." So long as thou knittest together, thou bindest sin upon sin. Loose thyself from sins. But I am not able, thou sayest. Cry to Him. "Unhappy man I, who shall deliver me from the body of this death?" [2171] For there shall come the Grace of God, so that righteousness shall be thy delight, as much as thou didst delight in iniquity; and thou, a man that out of bonds hast been loosed, shall cry out to God, "Thou hast broken asunder my bonds." [2172] "Thou hast broken asunder my bonds," is what else but, "Thou hast remitted my sins"? Hear why chains they are: the Scripture maketh answer, "with the chains of his sins each one is bound fast." [2173] Not only bonds, but chains [2174] also they are. Chains are those which are made by twisting in: that is, because with sins sins thou wast knitting together....
4. "Alienated are sinners from the womb, they have gone astray from the belly, they have spoken false things" (ver. 3). And when iniquity they speak, false things they speak; because deceitful is iniquity: and when justice they speak, false things they speak; because one thing with mouth they profess, another thing in heart they conceal. "Alienated are sinners from the womb." What is this? Let us search more diligently: for perhaps he is saying this, because God hath foreknown men that are to be sinners even in the wombs of their mothers. [2175] For whence when Rebecca was yet pregnant, and in womb was bearing twins, was it said, "Jacob I have loved, but Esau I have hated"? [2176] For it was said, "The elder shall serve the younger." Hidden at that time was the judgment of God: but yet from the womb, that is, from the very origin, alienated are sinners. Whence alienated? From truth. Whence alienated? From the blessed country, from the blessed life. Perchance alienated they are from the very womb. And what sinners have been alienated from the womb? For what men would have been born, if therein they had not been held? Or what men to-day would be alive to hear these words to no purpose, unless they were born? Perchance therefore sinners have been alienated from a certain womb, wherein that charity was suffering pains, which speaketh through the Apostle, "Of whom again I am in labour, until Christ be formed in you." [2177] Expect thou therefore; be formed: do not to thyself ascribe a judgment which perchance thou knowest not. Carnal thou art as yet, conceived thou hast been: from that very time when thou hast received the name of Christ, by a sort of sacrament thou hast been born in the bowels of a mother. For not only out of bowels a man is born, but also in bowels. First he is born in bowels, in order that he may be able to be born of bowels. Wherefore it hath been said even to Mary, "For that which is born in thee, is of the Holy Spirit." [2178] Not yet of Her It had been born, but already in Her It had been born. Therefore there are born within the bowels of the Church certain little ones, and a good thing it is that being formed they should go forth, so that they drop not by miscarriage. Let the mother bear thee, not miscarry. If patient thou shalt have been, even until thou be formed, even until in thee there be the sure doctrine of truth, the maternal bowels ought to keep thee. But if by thy impatience thou shalt have shaken the sides of thy mother, with pain indeed she expelleth thee out, but more to thy loss than to hers.
5. For this reason therefore have they gone astray from the belly, because "they have spoken false things"? Or rather have they not for this reason spoken false things, because they have gone astray from the belly? For in the belly of the Church truth abideth. Whosoever from this belly of the Church separated shall have been, must needs speak false things: must needs, I say, speak false things; whoso either conceived would not be, or whom when conceived the mother hath expelled. Thence heretics exclaim against the Gospel (to speak in preference of those whom expelled we lament). We repeat to them: behold Christ hath said, "It behoved Christ to suffer, and from the dead to rise again the third day." [2179] I acknowledge there our Head, I acknowledge there our bridegroom: acknowledge thou also with me the Bride....
6. "Indignation to them after the similitude of a serpent" (ver. 4). A great thing ye are to hear. "Indignation to them after the similitude of a serpent." As if we had said, What is that which thou hast said? there followeth, "As if of a deaf asp." Whence deaf? "And closing its ears." Therefore deaf, because it closeth its ears. "And closing its ears." "Which will not hearken to the voice of men charming, and of the medicine medicated by the wise man" (ver. 5). As we have heard, because even men speak who have learned it with such research as they were able, but nevertheless it is a thing which the Spirit of God knoweth much better than any men. For it is not to no purpose that of this he hath spoken, but because it may chance that true is even that which we have heard of the asp. When the asp beginneth to be affected by the Marsian charmer, who calleth it forth with certain peculiar incantations, hear what it doeth....Give heed what is spoken to thee for a simile's sake, what is noted thee for avoidance. [2180] So therefore here also there hath been given a certain simile derived from the Marsian, who maketh incantation to bring forth the asp from the dark cavern; surely into light he would bring it: but it loving its darkness, wherein coiled up it hideth itself, when it will not choose to come forth, nevertheless refusing to hear those words whereby it feeleth itself to be constrained, is said to press one ear against the ground, and with its tail to stop up the other, and therefore as much as possible escaping those words, it cometh not forth to the charmer. To this as being like, the Spirit of God hath spoken of certain persons hearing not the Word of God, and not only not doing, but altogether, that they may not do it, refusing to hear.
7. This thing hath been done even in the first times of the faith. Stephen the Martyr was preaching the Truth, and to minds as though dark, in order to bring them forth into light, was making incantation: when he came to make mention of Christ, whom they would not hear at all, of them the Scripture saith what? of them relateth what? "They shut," he saith, "their ears." [2181] But what they did afterwards, the narrative of the passion of Stephen doth publish. They were not deaf, but they made themselves deaf....For this thing they did at the point where Christ was named. The indignation of these men was as the indignation of a serpent. Why your ears do ye shut? Wait, hear, and if ye shall be able, rage. Because they chose not to do aught but rage, they would not hear. But if they had heard, perchance they would have ceased to rage. The indignation of them was as the indignation of a serpent....
8. "God hath broken utterly the teeth of them in their own mouth" (ver. 6). Of whom? Of them to whom indignation is as the similitude of a serpent, and of an asp closing up its ears, so that it heareth not the voice of men charming, and of medicine medicated by the wise man. The Lord hath done to them what? "Hath broken utterly the teeth of them in their own mouth." It hath been done, this at first hath been done, and now is being done. But it would have sufficed, my brethren, that it should have been said, "God hath broken utterly the teeth of them." The Pharisees would not hear the Law, would not hear the precepts of truth from Christ, being like to that serpent and asp. For in their past sins they took delight, and present life they would not lose, that is, joys earthly for joys heavenly....What is, "in their own mouth"? In such sort, that with their own mouth against themselves they should make declaration: He hath compelled them with their mouth against themselves to give sentence. They would have slandered Him, because of the tribute: [2182] He said not, "It is lawful to pay tribute," or, "It is not lawful to pay tribute." And He willed to break utterly their teeth, wherewith they were gaping in order to bite; but in their own mouth He would do it. If He said, Let there be paid to Cæsar tribute, they would have slandered Him, because He had spoken evil to the nation of the Jews, by making it a tributary. For because of sin they were paying tribute, having been humbled, as to them in the Law had been foretold. We have Him, say they, a maligner of our nation, if He shall have bidden us to pay tribute: but if He say, Do not pay, we have Him for saying that we should not be under allegiance to Cæsar. Such a double noose as it were to catch the Lord they laid. But to whom had they come? To Him that knew how to break utterly the teeth of them in their own mouth. "Show to Me the coin," [2183] He saith. Why tempt ye Me, ye hypocrites?" Of paying tribute do ye think? To do justice are ye willing? the counsel of justice do ye seek? "If truly justice ye speak, judge right things, ye sons of men." But now because in one way ye speak, in another way judge, hypocrites ye are: "Why tempt ye Me, ye hypocrites?" Now I will break utterly your teeth in your mouth: "show to Me the coin." And they showed it to Him. And He saith not, it is Cæsar's: but asketh Whose it is? in order that their teeth in their own mouth might be utterly broken. For on His inquiring, of whom it had the image and inscription, they said, of Cæsar. Even now the Lord shall break utterly the teeth of them in their own mouth. Now ye have made answer, now have been broken utterly your teeth in your mouth. "Render unto Cæsar the things which are of Cæsar, and unto God the things which are of God." [2184] Cæsar seeketh his image; render it: God seeketh His image; render it. Let not Cæsar lose from you his coin: let not God lose in you His coin. And they found not what they might answer. For they had been sent to slander Him: and they went back, saying, that no one to Him could make answer. Wherefore? Because broken utterly had been the teeth of them in their own mouth. Of that sort is also the following: "In what power doest Thou these things? I also will ask of you one question, answer me." [2185] And He asked them of John, whence was the Baptism of John, from heaven, or of men? so that whatever they might answer might tell against themselves....
9. The Lord displeased that Pharisee, who to dinner had bidden Him, because a woman that was a sinner drew near to His feet, and he murmured against Him, saying, "If this man were a prophet, He would know what woman drew near to His feet." [2186] O thou that art no prophet, whence knowest thou that He knew not what woman drew near to His feet? Because indeed He kept not the purifying of the Jews, which outwardly was as it were kept in the flesh, and was afar from the heart, this thing he suspected of the Lord. And in order that I may not speak at length on this point, even in his mouth He willed to break utterly the teeth of him. For He set forth to him: "A certain usurer had two debtors, one was owing five hundred pence, the other fifty: both had not wherewithal to pay, he forgave both. Which loved him the more?" [2187] To this end the one asketh, that the other may answer: to this end he answereth that the teeth of him in his mouth may be broken utterly....
10. "The jaw-bones of lions the Lord hath broken utterly." [2188] Not only of asps. What of asps? Asps treacherously desire to throw in their venom, and scatter it, and hiss. Most openly raged the nations, and roared like lions. "Wherefore have raged the nations, and the peoples meditated empty things?" [2189] When they were lying in wait for the Lord. Is it lawful to give tribute to Cæsar, or is it not lawful? [2190] Asps they were, serpents they were, broken utterly were the teeth of them in their own mouth. Afterwards they cried out, "Crucify, Crucify." [2191] Now is there no tongue of asp, but roar of lion. But also "the jaw-bones of lions the Lord hath broken utterly." Perchance here there is no need of that which he hath not added, namely, "in the mouth of them." For men lying in wait with captious questions, were forced to be conquered with their own answer: but those men that openly were raging, were they by any means to be confuted with questions? Nevertheless, even their jaw-bones were broken utterly: having been crucified, He rose again, ascended into heaven, was glorified as the Christ, is adored by all nations, adored by all kings. Let the Jews now rage, if they are able. We have also in the case of heretics this as a warning and precedent, because themselves also we find to be serpents with indignation made deaf, not choosing to hear the "medicine medicated by the wise man:" and in their own mouth the Lord hath broken utterly the teeth of them....
11. "They shall be despised like water running down" (ver. 7). Be not terrified, brethren, by certain streams, which are called torrents: with winter waters they are filled up; do not fear: after a little it passeth by, that water runneth down; for a time it roareth, soon it will subside: they cannot hold long. Many heresies now are utterly dead: they have run in their channels as much as they were able, have run down, dried are the channels, scarce of them the memory is found, or that they have been. "They shall be despised like water running down." But not they alone; the whole of this age for a time is roaring, and is seeking whom it may drag along. Let all ungodly men, all proud men resounding against the rocks of their pride as it were with waters rushing along and flowing together, not terrify you, winter waters they are, they cannot alway flow: it must needs be that they run down unto their place, unto their end. And nevertheless of this torrent of the world the Lord hath drunk. For He hath suffered here, the very torrent He hath drunk, but in the way He hath drunk, but in the passage over: because in way of sinners He hath not stood. [2192] But of Him saith the Scripture what? "Of the torrent in the way He shall drink, therefore He shall lift up His Head;" [2193] that is, for this reason glorified He hath been, because He hath died; for this reason hath risen again, because He hath suffered....
12. "Like wax melted they shall be taken away" (ver. 8). For thou wast about to say, all men are not so made weak, like myself, in order that they may believe: many men do persevere in their evil, and in their malice. And of the same fear thou nothing: "Like wax melted they shall be taken away." Against thee they shall not stand, they shall not continue: with a sort of fire of their own lusts they shall perish. For there is here a kind of hidden punishment, [2194] of it the Psalm is about to speak now, to the end of it. There are but a few verses; be attentive. There is a certain punishment future, fire of hell, fire everlasting. For future punishment hath two kinds: either of the lower places it is, where was burning that rich man, who was wishing for himself a drop of water to be dropped on his tongue off the finger of the poor man, whom before his gate he had spurned, when he saith, "For I am tormented in this flame." [2195] And the second is that at the end, whereof they are to hear, that on the left hand are to be set: "Go ye into fire everlasting, that hath been prepared for the devil and his angels." [2196] Those punishments shall be manifest at that time, when we shall have departed out of this life, or when at the end of the world men shall have come to the resurrection of the dead. Now therefore is there no punishment, and doth God suffer sins utterly unpunished even unto that day? There is even here a sort of hidden punishment, of the same he is treating now....We see nevertheless sometimes with these punishments just men to be afflicted, and to these punishments unjust men to be strangers: for which reason did totter the feet of him that afterwards rejoicing saith, "How good is the God of Israel to men right in heart! But my own feet have been almost shaken, because I have been jealous in the case of sinners, beholding the peace of sinners." [2197] For he had seen the felicity of evil men, and well-pleased he had been to be an evil man, seeing evil men to reign, seeing that it was well with them, that they abounded in plenty of all things temporal, such as he too, being as yet but a babe, was desiring from the Lord: and his feet did totter, even until he saw what at the end is either to be hoped for or to be feared. For he saith in the same Psalm, "This thing is a labour before me, until I enter into the sanctuary of God, and understand unto the last things." [2198] It is not therefore the punishments of the lower places, not the punishments of that fire everlasting after the resurrection, not those punishments which as yet in this world are common to just men and unjust men, and ofttimes more heavy are those of just men than those of unjust men; but some punishment or other of the present life the Spirit of God would recommend to our notice. Give heed, hear ye me about to speak of that which ye know: but a more sweet thing it is when it is declared in a Psalm, which, before it was declared, was deemed obscure. For behold I bring forth that which already ye knew: but because these things are brought forth from a place where ye have never yet seen them, it cometh to pass that even known things, as if they were new things, do delight you. Hear ye the punishment of ungodly men: "Like wax," he saith, "melted they shall be taken away." I have said that through their lusts this thing to them is done. Evil lust is like a burning and a fire. Doth fire consume a garment, and doth not the lust of adultery consume the soul? Of meditated adultery when the Scripture was speaking it saith, "Shall one bind fire in his bosom, and his garments shall he not burn up?" [2199] Thou bearest in thy bosom live coals; burned through is thy vest; thou bearest in thought adultery, and whole then is thy soul? But these punishments few men do see: therefore them the Spirit of God doth exceedingly recommend to our notice. Hear the Apostle saying, "God hath given them up unto the lusts of their heart." [2200] Behold, the fire from the face of which like wax they are melting. For they loose themselves from a certain continence of chastity; therefore even these same men, going unto their lusts, as loose and melting are spoken of. Whence melting? whence loose? From the fire of lusts. "God hath given them up unto the lusts of their heart, so that they do those things which beseem not, being filled full of all iniquity."...
13. "There hath fallen upon them fire, and they have not seen the sun." Ye see in what manner he speaketh of a certain punishment of darkening. "Fire hath fallen upon them," fire of pride, a smoky fire, fire of lust, fire of wrath. How great a fire is it? He upon whom it shall have fallen, shall not see the sun. Therefore hath it been said, "Let not the sun go down upon your wrath." [2201] Therefore, brethren, fire of evil lust fear ye, if ye will not melt like wax, and to perish from the face of God. For there falleth upon you that fire, and the sun ye shall not see. What sun? Not that which together with thee see both beasts and insects, and good men and evil men: because "He maketh His sun to rise upon good men and evil men." [2202] But there is another sun, whereof those men are to speak, "And the sun hath not risen to us, passed away are all those things as it were a shadow. Therefore we have strayed from the way of truth, and the light of righteousness hath not shone to us, and the sun hath not risen to us." [2203] ...
14. "Before that the bramble [2204] bringeth forth your thorns: as though living, as though in anger, it shall drink them up" (ver. 9). What is the bramble? Of prickly plants it is a kind, upon which there are said to be certain of the closest thorns. At first it is a herb; and while it is a herb, soft and fair it is: but thereon there are nevertheless thorns to come forth. Now therefore sins are pleasant, and as it were they do not prick. A herb is the bramble; even now nevertheless there is a thorn. "Before that the bramble bringeth forth thorns:" is before that of miserable delights and pleasures the evident tortures come forth. Let them question themselves that love any object, and to it cannot attain; let them see if they are not racked with longing: and when they have attained to that which unlawfully they long for, let them mark if they are not racked with fear. Let them see therefore here their punishments; before that there cometh that resurrection, when in flesh rising again they shall not be changed. "For all we shall rise again, but not [2205] all we shall be changed." [2206] For they shall have the corruption of the flesh wherein to be pained, not that wherein to die: otherwise even those pains would be ended. Then the thorns of that bramble, that is, all pains and piercings of tortures shall be brought forth. Such thorns as they shall suffer that are to say, "These are they whom sometimes we had in derision:" [2207] thorns of the piercing of repentance, but of one too late and without fruit like the barrenness of thorns. The repentance of this time is pain healing: repentance of that time is pain penal. Wouldest thou not suffer those thorns? here be thou pierced with the thorns of repentance; in such sort that thou do that which hath been spoken of, "Turned I have been in sorrow, when the thorn was piercing: [2208] my sin I have known, and mine iniquity I have not covered: I have said, I will declare against me my shortcoming to the Lord, and Thou hast remitted the ungodliness of my heart." [2209] Now do so, now be pierced through, be there not in thee done that which hath been said of certain execrable men, "They have been cloven asunder, and have not been pierced through." [2210] Observe them that have been cloven asunder and have not been pierced through. [2211] Ye see men cloven asunder, and ye see them not pierced through. Behold beside the Church they are, and it doth not repent them, so as they should return whence they have been cloven asunder. The bramble hereafter shall bring forth their thorns. They will not now have a healing piercing through, they shall have hereafter one penal. But even now before that the bramble produceth thorns, there hath fallen upon them fire, that suffereth them not to see the sun, that is, the wrath of God is drinking up them while still living: fire of evil lusts, of empty honours, of pride, of their covetousness: and whatsoever is weighing them down, that they should not know the truth, so that they seem not to be conquered, so that they be not brought into subjection even by truth herself. For what is a more glorious thing, brethren, than to be brought in subjection and to be overcome by truth? Let truth overcome thee willing: for even unwilling she shall of herself overcome thee....
15. As yet the punishments of the lower places have not come, as yet fire everlasting hath not come: let him that is growing in God compare himself now with an ungodly man, a blind heart with an enlightened heart: compare ye two men, one seeing and one not seeing in the flesh. And what so great thing is vision of the flesh? Did Tobias by any means have fleshly eyes? [2212] His own son had, and he had not; and the way of life a blind man to one seeing did show. Therefore when ye see that punishment, rejoice, because in it ye are not.
Therefore saith the Scripture, "The just man shall rejoice when he shall have seen vengeance" (ver. 10). Not that future punishment; for see what followeth: "his hands he shall wash in the blood of the sinner." What is this? Let your love attend. When man-slayers are smitten, ought anywise innocent men to go thither and wash their hands? But what is, "in the blood of the sinner he shall wash his hands"? When a just man seeth the punishment of a sinner, he groweth himself; and the death of one is the life of another. For if spiritually blood runneth from those that within are dead, do thou, seeing such vengeance, wash therein thy hands; for the future more cleanly live. And how shall he wash his hands, if a just man he is? For what hath he on his hands to be washed, if just he is? "But the just man of faith shall live." [2213] Just men therefore he hath called believers: and from the time that thou hast believed, at once thou beginnest to be called just. For there hath been made a remission of sins. Even if out of that remaining part of thy life some sins are thine, which cannot but flow in, like water from the sea into the hold; nevertheless, because thou hast believed, when thou shalt have seen him that altogether is turned away from God to be slain in that blindness, there falling upon him that fire so that he see not the sun--then do thou that now through faith seest Christ, in order that thou mayest see in substance (because the just man liveth of faith), observe the ungodly man dying, and purge thyself from sins. So thou shalt wash in a manner thy hands in the blood of the sinner.
16. "And a man shall say, If therefore there is fruit to a just man" (ver. 10). Behold, before that there cometh that which is promised, before that there is given life everlasting, before that ungodly men are cast forth into fire everlasting, here in this life there is fruit to the just man. What fruit? "In hope rejoicing, in tribulation enduring." [2214] What fruit to the just man? "We glory in tribulations, knowing that tribulation worketh patience, but patience probation, but probation hope: but hope confoundeth not: because the love of God is shed abroad in our hearts through the Holy Spirit, that hath been given to us." [2215] Doth he rejoice that is a drunkard; and doth he not rejoice that is just? In love there is fruit to a just man. Miserable the one, even when he maketh himself drunken: blessed the other, even when he hungereth and thirsteth. The one wine-bibbing doth gorge, the other hope doth feed. Let him see therefore the punishment of the other, his own rejoicing, and let him think of God. He that hath given even now such joy of faith, of hope, of charity, of the truth of His Scriptures, what manner of joy is He making ready against the end? In the way thus He feedeth, in his home how shall He fill him? "And a man shall say, If therefore there is fruit to the just man." Let them that see believe, and see, and perceive. Rejoice shall the just man when he shall have seen vengeance. But if he hath not eyes whence he may see vengeance, he will be made sad, and will not be amended by it. But if he seeth it, he seeth what difference there is between the darkened eye of the heart, and the eye enlightened of the heart: between the coolness of chastity and the flame of lust, between the security of hope and the fear there is in crime. When he shall have seen this, let him separate himself, and wash his hands in the blood of the same. Let him profit by the comparison, and say, "Therefore there is fruit to the just man: therefore there is a God judging them in the earth." Not yet in that life, not yet in fire eternal, not yet in the lower places, but here in earth....
17. If somewhat too prolix we have been, pardon us. We exhort you in the name of Christ, to meditate profitably on those things which ye have heard. Because even to preach the truth is nought, if heart from tongue dissenteth; and to hear the truth nothing profiteth, if a man upon the rock build not. He that buildeth upon a Rock, is the same that heareth and doeth: [2216] but he that heareth and doeth not, buildeth upon sand: he that neither heareth nor doeth, buildeth nothing....
2. Nor is this the only Psalm which hath an inscription of such sort, that the Title be not corrupted. Several Psalms thus are marked on the face, but however in all the Passion of the Lord is foretold. Therefore here also let us perceive the Lord's Passion, and let there speak to us Christ, Head and Body. So always, or nearly always, let us hear the words of Christ from the Psalm, as that we look not only upon that Head, the one mediator between God and man, the Man Christ Jesus. [2222] ...But let us think of Christ, Head and whole Body, a sort of entire Man. For to us is said, "But ye are the Body of Christ and members," [2223] by the Apostle Paul. If therefore He is Head, we Body; whole Christ is Head and Body. For sometimes thou findest words which do not suit the Head, and unless thou shalt have attached them to the Body, thy understanding will waver: again thou findest words which are proper for the Body, and Christ nevertheless is speaking. In that place we must have no fear lest a man be mistaken: for quickly he proceedeth to adapt to the Head, that which he seeth is not proper for the Body....
3. Let us hear, therefore, what followeth: "When Saul sent and guarded his house in order that he might kill him." This though not to the Cross of the Lord, yet to the Passion of the Lord doth belong. For Crucified was Christ, and dead, and buried. That sepulchre was therefore as it were the house: to guard which the government of the Jews sent, when guards were set to the sepulchre of Christ. [2224] There is indeed a story in the Scripture of the Reigns, of the occasion when Saul sent to guard the house in order that he might kill David. [2225] ...But in like manner as Saul effected not his purpose of slaying David: so this could not the government of the Jews effect, that the testimony of guards sleeping should avail more than that of Apostles watching. For what were the guards instructed to say? We give to you, they say, as much money as ye please; and say ye, that while ye were sleeping there came His disciples, and took Him away. Behold what sort of witnesses of falsehood against truth and the Resurrection of Christ, His enemies, through Saul figured, did produce. Enquire, O unbelief, of sleeping witnesses, let them reply to thee of what was done in the tomb. Who, if they were sleeping, whence knew it? If watching, wherefore detained they not the thieves? Let him say therefore what followeth.
4. "Deliver me from mine enemies, my God, and from men rising up upon me, redeem Thou me" (ver. 1). There hath been done this thing in the flesh of Christ, it is being done in us also. For our enemies, to wit the devil and his angels, cease not to rise up upon us every day, and to wish to make sport of our weakness and our frailness, by deceptions, by suggestions, by temptations, and by snares of whatsoever sort to entangle us, while on earth we are still living. But let our voice watch unto God, and cry out in the members of Christ, under the Head that is in heaven, "Deliver me from mine enemies, my God, and from men rising up upon me, redeem Thou me."
5. "Deliver me from men working iniquity, and from men of bloods, save Thou me" (ver. 2). They indeed were men of bloods, who slew the Just One, in whom no guilt they found: they were men of bloods, because when the foreigner washed his hands, and would have let go Christ, they cried, "Crucify, Crucify:" [2226] they were men of bloods, on whom when there was being charged the crime of the blood of Christ, they made answer, giving it to their posterity to drink, "His blood be upon us and upon our sons." [2227] But neither against His Body did men of bloods cease to rise up; for even after the Resurrection and Ascension of Christ, the Church suffered persecutions, and she indeed first that grew out of the Jewish people, of which also our Apostles were. There at first Stephen was stoned, [2228] and received that of which he had his name. For Stephanus doth signify a crown. Lowly stoned but highly crowned. Secondly, among the Gentiles rose up kingdoms of Gentiles, before that in them was fulfilled that which had been foretold, "There shall adore Him all the kings of the earth, all nations shall serve Him:" [2229] and there roared the fierceness of that kingdom against the witnesses of Christ: there was shed largely and frequently the blood of Martyrs: wherewith when it had been shed, being as it were sown, the field of the Church more productively put forth, and filled the whole world as we now behold. From these therefore, men of bloods, is delivered Christ, not only Head, but also Body. From men of bloods is delivered Christ, both from them that have been, and from them that are, and from them that are to be; there is delivered Christ, both He that hath gone before, and He that is, and He that is to come. For Christ is the whole Body of Christ; and whatsoever good Christians that now are, and that have been before us, and that after us are to be, are an whole Christ, who is delivered from men of bloods; nor is this voice void, "And from men of bloods save Thou me."
6. "For behold they have hunted my soul....There have rushed upon me strong men" (ver. 3). We must not however pass on from these strong men: diligently we must trace who are the strong men rising up. Strong men, upon whom but upon weak men, upon powerless men, upon men not strong? And praised nevertheless are the weak men, and condemned are the strong men. If it would be perceived who are strong men, at first the devil himself the Lord hath called a strong man: "No one," He saith, "is able to go into the house of a strong man, and to carry off his vessels, unless first he shall have bound the strong man." [2230] He hath bound therefore the strong man with the chains of His dominion: and his vessels He hath carried off, and His own vessels hath made them. For all unrighteous men were vessels of the devil....But there are among mankind certain strong men of a blameable and damnable strength, that are confident indeed, but on temporal felicity. That man doth not [2231] seem to you to have been strong, of whom now from the Gospel [2232] hath been read: how his estate brought forth abundance of fruits, and he being troubled, hit upon the design of rebuilding, so that, having pulled down his old barns, he should construct new ones more capacious, and, these having been finished, should say to his soul, "Thou hast many good things, soul, feast, be merry, be filled."...There are also other men strong, not because of riches, not because of the powers of the body, not because of any temporally pre-eminent power of station, but relying on their righteousness. This sort of strong men must be guarded against, feared, repulsed, not imitated: of men relying, I say, not on body, not on means, not on descent, not on honour; for all such things who would not see to be temporal, fleeting, falling, flying? but relying on their own righteousness...."Wherefore," say they, doth your Master eat with publicans and sinners? [2233] O ye strong men, to whom a Physician is not needful! This strength to soundness belongeth not, but to insanity. For even than men frenzied nothing can be stronger, more mighty they are than whole men: but by how much greater their powers are, by so much nearer is their death. May God therefore turn away from our imitation these strong men....The same are therefore the strong men, that assailed Christ, commending their own justice. Hear ye these strong men: when certain men of Jerusalem were speaking, having been sent by them to take Christ, and not daring to take Him (because when he would, then was He taken, that truly was strong): Why therefore, say they, "could ye not take Him?" And they made answer, "No one of men did ever so speak as He." And these strong men, "Hath by any means any one of the Pharisees believed on Him, or any one of the Scribes, but this people knowing not the Law?" [2234] They preferred themselves to the sick multitude, that was running to the Physician: whence but because they were themselves strong? and what is worse, by their strength, all the multitude also they brought over unto themselves, and slew the Physician of all....
7. What next? "Neither iniquity is mine, nor sin mine, O Lord" (ver. 4). There have rushed on indeed strong men on their own righteousness relying, they have rushed on, but sin in me they have not found. For truly those strong men, that is, as it were righteous men, on what account would they be able to persecute Christ, unless it were as if a sinner? But, however, let them look to it how strong they be, in the raging of fever not in the vigour of soundness: let them look to it how strong they be, and how as though just against an unrighteous man they have raged. [2235] But, however, "neither iniquity is mine, nor sin mine, O Lord. Without iniquity I did run, and I was guided." Those strong men therefore could not follow me running: therefore a sinner they have deemed me, because my steps they have not seen.
8. "Without iniquity I did run, and was guided; rise up to meet me, and see." To God is said this. But why? If He meet not, is He unable to see? It is just as if thou wast walking in a road, and from afar by some one thou couldest not be recognised, thou wouldest call to him and wouldest say, Meet me, and see how I am walking; for when from afar thou espiest me, my steps thou art not able to see. So also unless God were to meet, would He not see how without iniquity he was guided, and how without sin he was running? This interpretation indeed we can also accept, namely, "Rise up to meet me," as if "help me." But that which he hath added, "and see," must be understood as, make it to be seen that I run, make it to be seen that I am guided: according to that figure wherein this also hath been said to Abraham, "Now I know that thou fearest God." [2236] God saith, "Now I know:" whence, but because I have made thee to know? For unknown to himself every one is before the questioning of temptation: just as of himself Peter [2237] in his confidence was ignorant, and by denying learned what kind of powers he had, in his very stumbling he perceived that it was falsely he had been confident: he wept, and in weeping he earned profitably to know what he was, and to be what he was not. Therefore Abraham when tried, became known to himself: and it was said by God, "Now I know," that is, now I have made thee to know. In like manner as glad is the day because it maketh men glad; and sad is bitterness because it maketh sad one tasting thereof: so God's seeing is making to see. "Rise up, therefore," he saith, "to meet me, and see" (ver. 5). What is, "and see"? And help me, that is, in those men, in order that they may see my course, may follow me; let not that seem to them to be crooked which is straight, let not that seem to them to be curved which keepeth the rule of truth.
9. Something else I am admonished to say in this place of the loftiness of our Head Himself: for He was made weak even unto death, and He took on Him the weakness of flesh, in order that the chickens of Jerusalem He might gather under His wings, like a hen showing herself weak with her little ones. [2238] For have we not observed this thing in some bird at some time or other, even in those which build nests before our eyes, as the house-sparrows, as swallows, so to speak, our annual guests, as storks, as various sorts of birds, which before our eyes build nests, and hatch eggs, feed chickens, as the very doves which daily we see; and some bird to become weak with her chickens, have we not known, have we not looked upon, have we not seen? In what way doth a hen experience this weakness? Surely a known fact I am speaking of, which in our sight is daily taking place. How her voice groweth hoarse, how her whole body is made languid? The wings droop, the feathers are loosened, and thou seest around the chickens some sick thing, and this is maternal love which is found as weakness. Why was it therefore, but for this reason, that the Lord willed to be as a Hen, saying in the Holy Scripture, "Jerusalem, Jerusalem, how often have I willed to gather thy sons, even as a hen her chickens under her wings, and thou hast not been willing." But He hath gathered all nations, like as a hen her chickens....
10. "And Thou, Lord God of virtues, God of Israel." Thou God of Israel, that art thought to be but God of one nation, which worshippeth Thee, when all nations worship idols, Thou God of Israel, "Give heed unto the visiting all nations." Fulfilled be that prophecy wherein Isaiah in Thy person speaketh to Thy Church, Thy holy City, that barren one of whom many more are the sons of Her forsaken than of her that hath a husband. To Her indeed hath been said, "Rejoice, thou barren, that bearest not," [2239] etc., more than of the Jewish nation which hath a Husband, which hath received the Law, more than of that nation which had a visible king. For thy king is hidden, and more sons to thee there are by a hidden Bridegroom....The Prophet addeth, "Enlarge the place of Thy tabernacle, and Thy [2240] courts fix thou: there is no cause for thee to spare, extend further thy cords, and strong stakes set thou again and again on the right and on the left." [2241] Upon the right keep good men, on the left keep evil men, [2242] until there come the fan: [2243] occupy nevertheless all nations; bidden to the marriage be good men and evil men, filled be the marriage with guests; [2244] it is the office of servants to bid, of the Lord to sever. "Cities which had been forsaken Thou shall inhabit:" [2245] forsaken of God, forsaken of Prophets, forsaken of Apostles, forsaken of the Gospel, full of demons. For Thou shalt prevail; and blush not because abominable Thou hast been. Therefore though there have risen up upon thee strong men, blush not: when against the name of Christ laws were enacted, when ignominy and infamy it was to be a Christian. "Blush not because abominable Thou hast been: for confusion for everlasting Thou shalt forget, of the ignominy of Thy widowhood Thou shall not be mindful."...
11. "Have not pity upon all men that work iniquity." Here evidently He is terrifying. Whom would He not terrify? What man falling back upon his own conscience would not tremble? Which even if to itself it is conscious of godliness, strange if it be not in some sort conscious of iniquity. For whosoever doeth sin, also doeth iniquity. [2246] "For if Thou shalt have marked iniquities, O Lord, what man shall abide it?" [2247] And nevertheless a true saying it is, and not said to no purpose, and neither is nor will it be possible to be void, "Have not pity upon all men that work iniquity." But He had pity even upon Paul, who at first as Saul wrought iniquity. For what good thing did he, whence he might deserve of God? Did he not hate His Saints unto death? [2248] did he not bear letters from the chief of the priests, to the end that wheresoever he might find Christians, to punishment he should hurry them? When bent upon this, when thither proceeding, breathing and panting slaughter, as the Scripture testified of him, was he not from Heaven with a mighty voice summoned, thrown down, raised up; blinded, lightened; slain, made alive; destroyed, restored? In return for what merit? Let us say nothing; himself rather let us hear: "I that before have been," he saith, "a blasphemer, and persecutor; and injurious, but mercy I have obtained." [2249] Surely "Thou wouldest not have pity upon all men that work iniquity:" this in two ways may be understood: either that in fact not any sins doth God leave unpunished; or that there is a sort of iniquity, on the workers whereof God hath indeed no pity.
12. All iniquity, be it little or great, punished must needs be, either by man himself repenting, or by God avenging. For even he that repenteth punisheth himself. Therefore, brethren, let us punish our own sins, if we seek the mercy of God. God cannot have mercy on all men working iniquity as if pandering to sins, or not rooting out sins. In a word, either thou punishest, or He punisheth....
13. But let us see now another way in which this sentence may be understood. There is a certain iniquity, on the worker whereof it cannot be that God have mercy. Ye enquire, perchance, what that is? It is the defending of sins. When a man defendeth his sins, great iniquity he worketh: that thing he is defending which God hateth. And see how perversely, how iniquitously. Whatever of good he hath done, to himself he would have it to be ascribed; whatever of evil, to God. For in this manner men defend sins in the person of God, which is a worse sin....Therefore thou defendest thy sin in such sort, that thou layest blame on God. So the guilty is excused, so that the Judge may be charged. However on men working iniquity God hath no pity at all.
14. "Let them be converted at the evening" (ver. 6). Of certain men he is speaking that were once workers of iniquity, and once darkness, being converted in the evening. What is, "in the evening"? Afterward. What is "at the evening"? Later. For before, before that they crucified Christ, they ought to have acknowledged their Physician. Wherefore, when He had been crucified--rising again, into Heaven ascending--after that He sent His Holy Spirit, wherewith were fulfilled they that were in one house, and they began to speak with the tongues of all nations, there feared the crucifiers of Christ; they were pricked through with their consciences, they besought counsel of safety from the Apostles, they heard, "Repent, and be baptized each one of you in the name of our Lord Jesus Christ, and your sins shall be remitted unto you." [2250] After the slaying of Christ, after the shedding of the blood of Christ, remitted are your sins...."Let these be converted," therefore, they also "at evening." Let them yearn for the grace of God, perceive themselves to be sinners; let those strong men be made weak, those rich men be made poor, those just men acknowledge themselves sinners, those lions be made dogs. "Let them be converted at evening, and suffer hunger as dogs. And they shall go around the city." What city? That world, which in certain places the Scripture calleth "the city of standing round:" [2251] that is, because in all nations everywhere the world had encompassed the one nation of Jews, where such words were being spoken, and it was called "the city of standing round." Around this city shall go those men, now having become hungry dogs. In what manner shall they go around? By preaching. Saul out of a wolf was made a dog at evening, that is, being late converted by the crumbs of his Lord, in His grace he ran, and went around the city. [2252]
15. "Behold, themselves shall speak in their mouth, and a sword is on the lips of them" (ver. 7). Here is that sword twice whetted, whereof the Apostle saith, "And the sword of the Spirit, which is the Word of God." [2253] Wherefore twice whetted? Wherefore, but because smiting out of both Testaments? With this sword were slain those whereof it was said to Peter, "Slay, and eat." [2254] "And a sword is on the lips of them. For who hath heard?" They all speak in their mouth, "Who hath heard?" That is, they shall be wroth with men that are slow to believe. They that a little before were even themselves unwilling to believe, do feel disgust from men not believing. And truly, brethren, so it is. Thou seest a man slow before he is made a Christian; thou criest to him daily, hardly he is converted: suppose him to be converted, and then he would have all men to be Christians, and wondereth that not yet they are. It hath chanced out to him at evening to have been converted: but because he hath been made hungering like a dog, he hath also on his lips a sword; he saith, "Who hath heard?" What is, "Who hath heard?" "Who hath believed our hearing, and to whom hath the arm of the Lord been revealed?" [2255] "For who hath heard?" The Jews believe not: they have turned them to the nations, and have preached. The Jews did not believe; and nevertheless through believing Jews the Gospel went around the city, and they said, "For who hath heard?" "And Thou, Lord, shall deride them" (ver. 8). All nations are to be Christian, and ye say, "Who hath heard?" What is, "shall deride them"? "As nothing Thou shalt esteem all nations." Nothing for Thee it shall be; because a most easy thing it will be for all nations to believe in Thee.
16. "My strength to Thee I will keep" (ver. 9). For those strong men have fallen for this reason; because their strength to Thee they have not kept: that is, they that upon me have risen up and rushed, on themselves have relied. But I "my strength to Thee will keep:" because if I withdraw, I fall; if I draw near, stronger I am made. For see, brethren, what there is in a human soul. It hath not of itself light, hath not of itself powers: but all that is fair in a soul, is virtue and wisdom: but it neither is wise for itself, nor strong for itself, nor itself is light to itself, nor itself is virtue to itself. There is a certain origin and fountain of virtue, there is a certain root of wisdom, there is a certain, so to speak, if this also must be said, region of unchangeable truth: from this the soul withdrawing is made dark, drawing near is made light. [2256] "Draw near to Him, and be made light:" because by withdrawing ye are made dark. Therefore, "my strength, I will keep to Thee:" not from Thee will I withdraw, not on myself will I rely. "My strength, to Thee I will keep: because, O God, my lifter up [2257] Thou art." For where was I, and where am I? Whence hast Thou taken me up? What iniquities of mine hast Thou remitted? Where was I lying? To what have I been raised up? I ought to have remembered these things: because in another Psalm is said, "For my father and my mother have forsaken me, but the Lord hath taken me unto Him." [2258]
17. "My God, the mercy of Him shall [2259] come before me" (ver. 10). Behold what is, "My strength, to Thee I will keep:" on myself I will in no ways at all rely. For what good thing have I brought, that thou shouldest have mercy on me, and shouldest justify me? What in me hast Thou found, save sins alone? Of Thine there is nothing else but the nature which Thou hast created: the other things are mine own evil things which Thou hast blotted out. I have not first risen up to Thee, but to awake me Thou hast come: for "His mercy shall come before me." Before that anything of good I shall do, "His mercy shall come before me." What answer here shall the unhappy Pelagius make? "My God hath shown to me among mine enemies" (ver. 11). How great mercy He hath put forth concerning me, among mine enemies He hath showed. Let one gathered compare himself with men forsaken, and one elect with men rejected: let the vessel of mercy compare itself with the vessels of wrath; and let it see how out of one lump God hath made one vessel unto honour, another unto dishonour.
"For so God, willing to show wrath, and to manifest His power, hath brought in, in much patience, the vessels of wrath, which have been perfected unto perdition." [2260] And wherefore this? "In order that He might make known His riches upon the vessels of mercy." If therefore vessels of wrath He hath brought in, wherein He might make known His riches upon the vessels of mercy, most rightly hath been said, "His mercy shall come before me: My God hath showed to me among mine enemies:" that is however great mercy He hath had concerning me, to me He hath showed it among these men concerning whom He hath not had mercy. For unless the debtor be in suspense, he is less grateful to him by whom the debt hath been forgiven. "My God hath showed to me among mine enemies."
18. But of the enemies themselves what? "Slay them not, lest sometime they forget Thy law." He is making request for his enemies, he is fulfilling the commandment....Slay not them of whom the sins Thou slayest. But what is it to be slain? To forget the law of the Lord. It is real death, to go into the pit of sin; this indeed may be also understood of the Jews. Why of the Jews, "Slay not them, lest sometime they forget Thy law"? Those very enemies of mine, that have slain me, do not Thou slay. Let the nation of the Jews remain: certes conquered it hath been by the Romans, certes effaced is the city of them, Jews are not admitted into their city, and yet Jews there are. For all those provinces by the Romans have been subjugated. Who now can distinguish the nations in the Roman empire the one from the other, inasmuch as all have become Romans and all are called Romans? The Jews nevertheless remain with a mark; nor in such sort conquered have they been, as that by the conquerors they have been swallowed up. Not without reason is there that Cain, on whom, when he had slain his brother, God set a mark in order that no one should slay him. [2261] This is the mark which the Jews have: they hold fast by the remnant of their law, they are circumcised, they keep Sabbaths, they sacrifice the Passover; they eat unleavened bread. These are therefore Jews, they have not been slain, they are necessary to believing nations. Why so? In order that He may show to us among our enemies His mercy. "My God hath shown to me in mine enemies." He showeth His mercy to the wild-olive grafted on branches that have been cut off because of pride. Behold where they lie, that were proud, behold where thou hast been grafted, that didst lie: and be not thou proud, lest thou shouldest deserve to be cut off.
19. "Scatter them abroad in Thy virtue" (ver. 11). Now this thing hath been done: throughout all nations there have been scattered abroad the Jews, witnesses of their own iniquity and our truth. They have themselves writings, out of which hath been prophesied Christ, and we hold Christ. And if sometime perchance any heathen man shall have doubted, when we have told him the prophecies of Christ, at the clearness whereof he is amazed, and wondering hath supposed that they were written by ourselves, then out of the copies of the Jews we prove, how this thing so long time before had been foretold. See after what sort by means of our enemies we confound other enemies. "Scatter them abroad in Thy virtue:" take away from them "virtue," take away from them their strength. "And bring them down, my protector, O Lord." "The transgressions of their mouth, the discourse of their lips: and let them be taken in their pride: and out of cursing and lying shall be declared consummations, in the anger of consummation, and they shall not be" (ver. 12). Obscure words these are, and I fear lest they be not well instilled....