Other Writings, Part 18

The First Part.

1. As the Scripture is wont to set mysteries of the Psalms on the titles, and to deck the brow of a Psalm with the high announcement of a Mystery, in order that we that are about to go in may know (when as it were upon the door-post we have read what within is doing) either of whom the house is, or who is the owner of that estate: so also in this Psalm there has been written a title, of a title. For it has, At the end, corrupt not for David himself unto the inscription of the title. This is that which I have spoken of, title of Title. For what the inscription of this title is, which to be corrupted he forbids, the Gospel to us does indicate. For when the Lord was being crucified, a title by Pilate was inscribed and set, King of the Jews, [Matthew 27:37] in three tongues, Hebrew, Greek, and Latin: [John 19:20] which tongues in the whole world mostly do prevail....Therefore corrupt not is most proper and prophetic; since indeed even those Jews made suggestion at that time to Pilate, and said, Do not write King of the Jews, but write, that Himself said that He was King of the Jews: [John 19:21] for this title, say they, has established Him King over us. And Pilate, What I have written, I have written. And there was fulfilled, corrupt not.

2. Nor is this the only Psalm which has 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. [1 Timothy 2:5]...But let us think of Christ, Head and whole Body, a sort of entire Man. For to us is said, But you are the Body of Christ and members, [1 Corinthians 12:27] by the Apostle Paul. If therefore He is Head, we Body; whole Christ is Head and Body. For sometimes you find words which do not suit the Head, and unless you shall have attached them to the Body, your understanding will waver: again you find 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 proceeds to adapt to the Head, that which he sees is not proper for the Body....

3. Let us hear, therefore, what follows: 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 does 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. [Matthew 27:66] 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. [1 Samuel 19:11]...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 you please; and say ye, that while you 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 you 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 follows.

4. Deliver me from mine enemies, my God, and from men rising up upon me, redeem Thou me [Psalm 58:1]. There has 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 [Psalm 58:2]. 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: [Matthew 27:23] 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. [Matthew 27:25] 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, [Acts 7:58] and received that of which he had his name. For Stephanus does 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: 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 has 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 [Psalm 58:3]. 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 has called a strong man: No one, He says, 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. [Matthew 12:29] He has bound therefore the strong man with the chains of His dominion: and his vessels He has carried off, and His own vessels has 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 does not seem to you to have been strong, of whom now from the Gospel [Luke 12:16] has 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, You have 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, does your Master eat with publicans and sinners? [Matthew 9:11] O you strong men, to whom a Physician is not needful! This strength to soundness belongs 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? [John 7:45-49] 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 [Psalm 58:4]. 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. 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 you were walking in a road, and from afar by some one you could not be recognised, you would call to him and would say, Meet me, and see how I am walking; for when from afar you espy me, my steps you are 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 has 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 has been said to Abraham, Now I know that you fear God. [Genesis 22:12] God says, Now I know: whence, but because I have made you to know? For unknown to himself every one is before the questioning of temptation: just as of himself Peter [Matthew 26:35-69] 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 you to know. In like manner as glad is the day because it makes men glad; and sad is bitterness because it makes sad one tasting thereof: so God's seeing is making to see. Rise up, therefore, he says, to meet me, and see [Psalm 58:5]. 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 keeps 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. [Matthew 23:37] 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 does a hen experience this weakness? Surely a known fact I am speaking of, which in our sight is daily taking place. How her voice grows hoarse, how her whole body is made languid? The wings droop, the feathers are loosened, and you see 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 your sons, even as a hen her chickens under her wings, and you have not been willing. But He has gathered all nations, like as a hen her chickens....

10. And You, Lord God of virtues, God of Israel. Thou God of Israel, that art thought to be but God of one nation, which worships You, when all nations worship idols, Thou God of Israel, Give heed unto the visiting all nations. Fulfilled be that prophecy wherein Isaiah in Your person speaks to Your Church, Your holy City, that barren one of whom many more are the sons of Her forsaken than of her that has a husband. To Her indeed has been said, Rejoice, you barren, that bear not, [Isaiah 54:1] etc., more than of the Jewish nation which has a Husband, which has received the Law, more than of that nation which had a visible king. For your king is hidden, and more sons to you there are by a hidden Bridegroom....The Prophet adds, Enlarge the place of Your tabernacle, and Your courts fix thou: there is no cause for you to spare, extend further your cords, and strong stakes set thou again and again on the right and on the left. [Isaiah 54:2] Upon the right keep good men, on the left keep evil men, [Matthew 25:33] until there come the fan: [Matthew 3:12] occupy nevertheless all nations; bidden to the marriage be good men and evil men, filled be the marriage with guests; [Matthew 22:9] it is the office of servants to bid, of the Lord to sever. Cities which had been forsaken You shall inhabit: [Isaiah 54:3] forsaken of God, forsaken of Prophets, forsaken of Apostles, forsaken of the Gospel, full of demons. For You shall prevail; and blush not because abominable You have been. Therefore though there have risen up upon you 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 You have been: for confusion for everlasting You shall forget, of the ignominy of Your widowhood You 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 does sin, also does iniquity. [1 John 3:4] For if You shall have marked iniquities, O Lord, what man shall abide it? 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? [Acts 9:1] 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 there 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 says, a blasphemer, and persecutor; and injurious, but mercy I have obtained. [1 Timothy 1:13] Surely You would not have pity upon all men that work iniquity: this in two ways may be understood: either that in fact not any sins does God leave unpunished; or that there is a sort of iniquity, on the workers whereof God has 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 repents punishes 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 you punish, or He punishes....

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. You enquire, perchance, what that is? It is the defending of sins. When a man defends his sins, great iniquity he works: that thing he is defending which God hates. And see how perversely, how iniquitously. Whatever of good he has 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 you defend your sin in such sort, that you lay blame on God. So the guilty is excused, so that the Judge may be charged. However on men working iniquity God has no pity at all.

14. Let them be converted at the evening [Psalm 58:6]. 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. [Acts 2:38] 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 calls the city of standing round: 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.

15. Behold, themselves shall speak in their mouth, and a sword is on the lips of them [Psalm 58:7]. Here is that sword twice whetted, whereof the Apostle says, And the sword of the Spirit, which is the Word of God. [Ephesians 6:17] 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. [Acts 10:13] And a sword is on the lips of them. For who has heard? They all speak in their mouth, Who has heard? That is, they shall be angry 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. You see a man slow before he is made a Christian; you cry to him daily, hardly he is converted: suppose him to be converted, and then he would have all men to be Christians, and wonders that not yet they are. It has chanced out to him at evening to have been converted: but because he has been made hungering like a dog, he has also on his lips a sword; he says, Who has heard? What is, Who has heard? Who has believed our hearing, and to whom has the arm of the Lord been revealed? [Isaiah 53:1] For who has 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 has heard? And You, Lord, shall deride them [Psalm 58:8]. All nations are to be Christian, and you say, Who has heard? What is, shall deride them? As nothing You shall esteem all nations. Nothing for You it shall be; because a most easy thing it will be for all nations to believe in You.

16. My strength to You I will keep [Psalm 58:9]. For those strong men have fallen for this reason; because their strength to You they have not kept: that is, they that upon me have risen up and rushed, on themselves have relied. But I my strength to You 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 has not of itself light, has 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. Draw near to Him, and be made light: because by withdrawing you are made dark. Therefore, my strength, I will keep to You: not from You will I withdraw, not on myself will I rely. My strength, to You I will keep: because, O God, my lifter up You are. For where was I, and where am I? Whence have You taken me up? What iniquities of mine have You 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 has taken me unto Him.

17. My God, the mercy of Him shall come before me [Psalm 58:10]. Behold what is, My strength, to You I will keep: on myself I will in no ways at all rely. For what good thing have I brought, that you should have mercy on me, and should justify me? What in me have You found, save sins alone? Of Yours there is nothing else but the nature which Thou hast created: the other things are my own evil things which You have blotted out. I have not first risen up to You, but to awake me You have 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 has shown to me among mine enemies [Psalm 58:11]. How great mercy He has put forth concerning me, among mine enemies He has 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 has made one vessel unto honour, another unto dishonour.

For so God, willing to show wrath, and to manifest His power, has brought in, in much patience, the vessels of wrath, which have been perfected unto perdition. [Romans 9:22] And wherefore this? In order that He might make known His riches upon the vessels of mercy. If therefore vessels of wrath He has brought in, wherein He might make known His riches upon the vessels of mercy, most rightly has been said, His mercy shall come before me: My God has showed to me among mine enemies: that is however great mercy He has had concerning me, to me He has showed it among these men concerning whom He has not had mercy. For unless the debtor be in suspense, he is less grateful to him by whom the debt has been forgiven. My God has showed to me among mine enemies.

18. But of the enemies themselves what? Slay them not, lest sometime they forget Your 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 Your law? Those very enemies of mine, that have slain me, do not Thou slay. Let the nation of the Jews remain: certes conquered it has 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. [Genesis 4:15] 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 has shown to me in mine enemies. He shows 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 you have been grafted, that lied: and be not proud, lest you should deserve to be cut off.

19. Scatter them abroad in Your virtue [Psalm 58:11]. Now this thing has 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 has 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 has 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 Your 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 [Psalm 58:12]. Obscure words these are, and I fear lest they be not well instilled....

The Second Part.

1. For, behold, the Jews are enemies, whom this Psalm seems to imply; the law of God they hold, and therefore of them has been said, Slay not them, lest sometime they forget Your law: in order that the nation of Jews might remain, and by it remaining the number of Christians might increase. Throughout all nations they remain certainly, and Jews they are, nor have they ceased to be what they were: that is, this nation has not so yielded to Roman institutions, as to have lost the form of Jews; but has been subjected to the Romans so as that it still retains its own laws; which are the laws of God. But what in their case has been done? You tithe mint and cummin, and have forsaken the weightier matters of the law, mercy, and judgment, straining a gnat, but swallowing a camel. [Matthew 23:23-24] This to them the Lord says. And in truth so they are; they hold the law, hold the Prophets; read all things, sing all things: the light of the Prophets therein they see not, which is Christ Jesus. Not only Him now they see not, when he is sitting in Heaven: but not even at that time saw they Him, when among them humble He was walking, and they were made guilty by shedding the blood of the Same; but not all. This even today we commend to the notice of your Love. Not all: because many of them were turned to Him whom they slew, and by believing on Him, they obtained pardon even for the shedding of His blood: and they have given an example for men; how they ought not to despair that sin of whatsoever kind would be remitted to them, since even the killing of Christ was remitted to them confessing....

2. What in them will You slay? The Crucify, Crucify, which they cried out, not them that cried out. For they willed to blot out, cut off, destroy Christ: but Thou, by raising to life Christ, whom they willed to destroy, dost slay the transgressions of their mouth, the discourse of their lips. For in that He whom they cried out should be destroyed, lives, they are taken with dread: and that He whom on earth they despised, in heaven is adored by all nations, they wonder: thus are there slain the transgressions of them, and the discourse of their lips. What is, let them be taken in their pride? Because to no purpose have strong men rushed on, and it has fallen out to them as it were to think themselves to have done somewhat, and they have prevailed against the Lord. They were able to crucify a man, weakness might prevail and virtue be slain; and they thought themselves somewhat, as it were strong men, as it were mighty men, as it were prevailing, as it were a lion prepared for prey, as it were fat bulls, as of them in another place he makes mention: Fat bulls have beset me. But what have they done in the case of Christ? Not life, but death they have slain....And what now has come to pass in those men that have been converted? For it was told to them that He whom they slew rose again. They believed Him to have risen again, because they saw that He, being in Heaven, thence sent the Holy Spirit, and filled those that on Him believed; and they found themselves to have condemned nought, and to have done nought. Their doing issued in emptiness, the sin remained. Because therefore the doing was made void, but the sin remained upon the doers; they were taken in their pride, they saw themselves under their iniquity. It remained therefore for them to confess the sin, and for Him to pardon, that had given Himself up to sinners, and to forgive His death, having been slain by men dead, and making alive men dead. They were taken therefore in their pride.

3. And out of cursing and lying shall be declared consummations, in anger of consummation, and they shall not be. This too with difficulty is understood, to what is joined the and they shall not be. What shall they not be? Let us therefore examine the context above: when they shall have been taken in their pride, there shall be declared out of cursing and lying consummations. What are consummations? Perfections: for to be consummated, is to be perfected. One thing it is to be consummated, another thing to be consumed. For a thing is consummated which is so finished as that it is perfected: a thing is consumed which is so finished that it is not. Pride would not suffer a man to be perfected, nothing so much hinders perfection. For let your Love attend a little to what I am saying; and see an evil very pernicious, very much to be guarded against. What sort of evil do ye think it is? How long could I enlarge upon how much evil there is in pride? The devil on that account alone is to be punished. Certes he is the chief of all sinners: certes he is the tempter to sin: to him is not ascribed adultery, not wine-bibbing, not fornication, not the robbing of others' goods: by pride alone he fell. And since pride's companion is envy, it must needs be that a proud man should envy....In a word, all vices in evil-doings are to be feared, pride in well-doings is more to be feared. It is no wonder, then, that so humble is the Apostle, as to say, When I am made weak, then I am strong. [2 Corinthians 12:10] For lest he should himself be tempted by this sin, what sort of medicine does he say was applied to him against swelling by the Physician, who knew what He was healing? Lest by the greatness, he says, of the revelations I should be exalted, there was given to me a thorn of my flesh, the angel of Satan, to buffet me: wherefore thrice the Lord I besought, that it should depart from me: and He said to me, My grace is sufficient for you, for virtue in weakness is made perfect. [2 Corinthians 12:7-9] See what the consummations are. An Apostle, the teacher of Gentiles, father of the faithful through the Gospel, received a thorn of the flesh whereby he might be buffeted. Which of us would dare to say this, unless he had not been ashamed to confess this? For if we shall have said that Paul had not suffered this; while to him as it were honour we give, a liar we make him. But because truthful he is, and truth he has spoken; it behooves us to believe that there was given to him an angel of Satan, lest by the greatness of the revelations he should be exalted. Behold how much to be feared is the serpent of pride....

4. What is, in the anger of consummation shall be declared consummations? There is an anger of consummation, and there is an anger of consuming. For every vengeance of God is called anger: sometimes God avenges, to the end that He may make perfect; sometimes He avenges, to the end that He may condemn. How does He avenge, to the end that He may make perfect? He scourges every son whom He receives. [Hebrews 12:6] How does He avenge, to the end that He may condemn? When He shall have set ungodly men on the left hand, and shall have said to them, Go into fire everlasting, that has been prepared for the devil and his angels. [Matthew 25:41] This is the anger of consuming, not that of consummation. But there shall be declared consummations in the anger of consummation; it shall be preached by the Apostles, that where sin has abounded, grace shall much more abound, [Romans 5:20] and the weakness of man has belonged to the healing of humility. Those men thinking of this, and finding out and confessing their iniquities, shall not be. Shall not be what? In their pride.

5. And they shall know how God shall have dominion of Jacob, and of the ends of the earth [Psalm 58:13]. For before they thought themselves just men, because the Jewish nation had received the Law, because it had kept the commandments of God: it is proved to them that it has not kept them, since in the very commandments of God Christ it perceived not, because blindness in part has happened to Israel. [Romans 11:25] Even the Jews themselves see that they ought not to despise the Gentiles, of whom they deemed as of dogs and sinners. For just as alike they have been found in iniquity, so alike they will attain unto salvation. Not only to Jews, says the Apostle, but also even to Gentiles. [Romans 2:10] For to this end the Stone which the builders set at nought, has even been made for the Head of the corner, in order that two in itself It might join: for a corner does unite two walls. The Jews thought themselves exalted and great: of the Gentiles they thought as weak, as sinners, as the servants of demons, as the worshippers of idols, and yet in both was there iniquity. Even the Jews have been proved sinners; because there is none that does good, there is not even so much as one: they have laid down their pride, and have not envied the salvation of the Gentiles, because they have known their own and their weakness to be alike: and in the Corner Stone being united, they have together worshipped the Lord....

6. They shall be converted at evening [Psalm 58:14]: that is, even if late, that is, after the slaying of our Lord Jesus Christ: They shall be converted at evening: and hereafter they shall suffer hunger as dogs. But as dogs, not as sheep or calves: as dogs, as Gentiles, as sinners; because they too have known their sin that thought themselves righteous....It is a good thing therefore for a sinner to be humbled; and no one is more incurable than he that thinks himself whole. And they shall go around the city. Already we have explained city; it is the city of standing round; all nations.

7. They shall be scattered abroad in order that they may eat [Psalm 58:15]; that is, in order that they may gain others, in order that into their Body they may change believers. But if they shall not be filled, they shall murmur. Because above also he had spoken of the murmur of them, saying, For who has heard? And You, O Lord, he says, shall deride them, saying, Who has heard? Wherefore? Because, as nothing You shall count all nations. Let the Psalm be concluded. See ye the Corner [Ephesians 2:20] exulting, now with both walls rejoicing. The Jews were proud, humbled they have been; Gentiles were despairing, raised up they have been: let them come to the Corner, there let them meet, there run together, there find the kiss of peace; from different parts let them come, but with differing not come, those of Circumcision, these of uncircumcision. Far apart were the walls, but before that to the Corner they came: but in the Corner let them hold themselves, and now let the whole Church from both walls, say what? But I will sing of Your power, and I will exult in the morning of Your mercy [Psalm 58:16]. In the morning when temptations have been overcome, in the morning when the night of this world shall have passed away; in the morning when no longer the lyings in wait of robbers and of the devil and of his angels we dread, in the morning when no longer by the lamp of prophecy we walk, but Himself the Word of God as it were a Sun we contemplate. And I will exult in the morning of Your mercy. With reason in another Psalm is said, In the morning I will stand by You, and I will meditate. With reason also of the Lord Himself the Resurrection was at dawn, that there should be fulfilled that which has been said in another Psalm, In the evening shall tarry weeping and in the morning exultation. For at even the disciples mourned our Lord Jesus Christ as dead, at dawn at Him rising again they exulted. For You have become my taker up, and my refuge in the day of my tribulation.

8. My Helper, to You I will play, because Thou, O God, art my taker up [Psalm 58:17]. What was I, unless You succoured? How much despaired of was I, unless You healed? Where was I lying, unless You came to me? Certes with a huge wound I was endangered, but that wound of mine did call for an Almighty Physician. To an Almighty Physician nothing is incurable....Lastly, thinking of all good things whatsoever we may have, either in nature or in purpose, or in conversion itself, in faith, in hope, in charity, in good morals, in justice, in fear of God; all these to be only by His gifts, he has thus concluded: My God is my mercy: He being filled with the good things of God has not found what he might call his God, save his mercy. O name, under which no one must despair! If you say, my salvation, I perceive that He gives salvation; if you say, my refuge, I perceive that you take refuge in Him; if you say, my strength, I perceive that He gives to you strength: my mercy, is what? All that I am is of Your mercy....

1. David the king was one man, but not one man he figured; sometimes to wit he figured the Church of many men consisting, extended even unto the ends of the earth: but sometimes One Man he figured, Him he figured that is Mediator of God and men, the Man Christ Jesus. [1 Timothy 2:5] In this Psalm therefore, or rather in this Psalm's title, certain victorious actions of David are spoken of:...To the end, in behalf of those men that shall be changed unto the title's inscription, unto teaching for David himself, when he burned up Mesopotamia in Syria, and Syria Sobal, and turned Joab, and smote Edom, in the valley of salt-pits twelve thousand. We read of these things in the books of the Reigns, that all those persons whom he has named, were defeated by David, that is, Mesopotamia in Syria, and Syria Sobal, Joab, Edom. These things were done, and just as they were done, so there they have been written, so they are read: let him read that will. Nevertheless, as the Prophetic Spirit in the Psalms' titles is wont to depart somewhat from the expression of things done, and to say something which in history is not found, and hence rather to admonish us that titles of this kind have been written not that we may know things done, but that things future may be prefigured....But here this thing is inserted for this special reason, that there it is not written that he burned up Mesopotamia in Syria, and Syria Sobal. But now let us begin to examine these things after the significations of things future, and to bring out the dimness of shadows into the light of the word.

2. What is to the end ye know. For the end of the law is Christ. Those that are changed ye know. For who but they that do pass from old life into new?...For you were sometime darkness, but now light in the Lord. [Ephesians 5:8] But they are changed into the title's inscription,...who into the kingdom of Christ do pass over from the kingdom of the devil. It is well that they are changed unto this title's inscription. But they are changed, as follows, unto teaching. He added, for David himself unto teaching: that is, are changed not for themselves, but for David himself, and are changed unto teaching....When therefore would Christ have changed us, unless He had done that which He spoke of, Fire I have come to send into the world? [Luke 12:49] If therefore Christ came to send into the world fire, to wit to its health and profit, we must inquire not how He is to send the world into fire, but how into the world fire. Inasmuch as therefore He came to send fire into the world, let us inquire what is Mesopotamia which was burned up, what is Syria Sobal? The interpretations therefore of the names let us examine according to the Hebrew language, wherein first this Scripture was written. Mesopotamia they say is interpreted, exalted calling. Now the whole world by calling has been exalted, Syria is interpreted lofty. But she which was lofty, burned up has been and humbled. Sobal is interpreted empty antiquity. Thanks to Christ that has burned her. Whenever old bushes are burned up, green places succeed; and more speedily and more plentifully, and more fully green, fresh ones spring out, when fire has gone before them to the burning up of the old. Let not therefore the fire of Christ be feared, hay it consumes. For all flesh is hay, and all the glory of man as flower of hay. [Isaiah 40:6] He burns up therefore those things with that fire. And turned Joab. Joab is interpreted enemy. There was turned an enemy, as you will understand it. If turned unto flight, the devil it is: if converted to the faith, a Christian it is. How unto flight? From the heart of a Christian: The Prince of this world, He says, now has been cast out. [John 12:31] But how can a Christian turned to the Lord be an enemy turned? Because he has become a believer that had been an enemy. Smote Edom. Edom is interpreted earthly. That earthly one ought to be smitten. For why should one live earthly, that ought to live heavenly? There has been slain therefore life earthly, let there live life heavenly. For as we have borne the image of the earthly, let us bear also the image of Him that is from Heaven. [1 Corinthians 15:49] See it slain: Mortify your members which are upon earth. [Colossians 3:5] But when he had smitten Edom, he smote twelve thousand in the valley of salt-pits. Twelve thousand is a perfect number, to which perfect number also the number of the twelve Apostles is ascribed: for not to no purpose is it, but because through the whole world was to be sent the Word. But the Word [Ezekiel 37:9] of God, which is Christ, is in clouds, that is, in the preachers of truth. But the world of four parts does consist. The four parts thereof are exceeding well known to all, and often in the Scriptures they are mentioned: they are the same as the name of the four winds, East, West, North, and South. To all these four parts was sent the Word, so that in the Trinity all might be called. The number twelve four times three do make. With reason therefore twelve thousand earthly things were smitten, the whole world was smitten: for from the whole world was chosen out the Church, mortified from earthly life. Why in the valley of salt-pits? A valley is humility: salt-pits signify savour. For many men are humbled, but emptily and foolishly, in empty oldness they are humbled. One suffers tribulation for money, suffers tribulation for temporal honour, suffers tribulation for the comforts of this life; he is to suffer tribulation and to be humbled: why not for the sake of God? Why not for the sake of Christ? Why not for the savour of salt? Do you not know that to you has been said, You are the salt of earth, and, If the salt shall have been spoiled, for no other thing will it be of use, but to be cast out? [Matthew 5:13] A good thing it is therefore wisely to be humbled. Behold now are not heretics being humbled? Have not laws been made even by men to condemn them, against whom divine laws do reign, which even before had condemned them? Behold they are humbled, behold they are put to flight, behold persecution they suffer, but without savour; for folly, for emptiness. For now the salt has been spoiled: therefore it has been cast out, to be trodden down of men. We have heard the title of the Psalm, let us hear also the words of the Psalm.

3. God, You have driven us back, and hast destroyed us [Psalm 59:1]. Is that David speaking that smote, that burned up, that defeated, and not they to whom He did these things, that is to say, their being smitten and driven back, that were evil men, and again their being made alive and returning in order that they might be good men? That destruction indeed that David made, strong of hand, our Christ, whose figure that man was bearing; He did those things, He made this destruction with His sword and with His fire: for both He brought into this world. Both Fire I have come to send into the world, [Luke 12:49] you have in the Gospel: and A sword I have come to send into the earth, [Matthew 10:34] you have in the Gospel. He brought in fire, whereby might be burned up Mesopotamia in Syria, and Syria Sobal: He brought in a sword whereby might be smitten Edom. Now again this destruction was made for the sake of those that are changed unto the title's inscription. Hear we therefore the voice of them: to their health smitten they were, being raised up let them speak. Let them say, therefore, that are changed into something better, changed unto the title's inscription, changed unto teaching for David himself; let them say, You have had mercy upon us. You have destroyed us, in order that You might build us; You have destroyed us that were ill built, hast destroyed empty oldness; in order that there may be a building unto a new man, building to abide for everlasting....

4. You have moved the earth, and hast troubled it [Psalm 59:2]. How has the earth been troubled? In the conscience of sinners. Whither go we? Whither flee we, when this sword has been brandished, Repent, for near has drawn the kingdom of Heaven? [Matthew 3:2] Heal the crushings thereof, for moved it has been. Unworthy it is to be healed, if moved it has not been: but you speak, preachest, threatenest us with God, of coming judgment holdest not your peace, of the commandment of God you warn, from these things you abstain not; and he that hears, if he fears not, if he is not moved, is not worthy to be healed. Another hears, is moved, is stung, smites the breast, sheds tears....

5. The first labour is, that you should be displeasing to yourself, that sins you should battle out, that you should be changed into something better: the second labour, in return for your having been changed, is to bear the tribulations and temptations of this world, and amid them to hold on even unto the end. Of these things therefore when he was speaking, while pointing out such things, he adds what? You have shown to Your people hard things [Psalm 59:3]: to Your people now, made tributary after the victory of David. You have shown to Your people hard things. Wherein? In persecutions which the Church of Christ has endured, when so much blood of martyrs was spilled. You have given us to drink of the wine of goading. Of goading is what? Not of killing. For it was not a killing that destroys, but a medicine that smarts. You have given us to drink of the wine of goading.

6. Wherefore this? You have given to men fearing You, a sign that they should flee from the face of the bow [Psalm 59:4]. Through tribulations temporal, he says, You have signified to Your own to flee from the wrath of fire everlasting. For, says the Apostle Peter, Time it is that Judgment begin with the House of God. [1 Peter 4:17] And exhorting the Martyrs to endurance, when the world should rage, when slaughters should be made at the hands of persecutors, when far and wide blood of believers should be spilled, when in chains, in prisons, in tortures, many hard things Christians should suffer, in these hard things, I say, lest they should faint, Peter says to them, Time it is that Judgment begin with the House of God, etc. What therefore is to be in the Judgment? The bow is bended, still in menacing posture it is, not yet in aiming. And see what there is in the bow: is there not an arrow to be shot forward? The string however is stretched back in a contrary direction to that in which it is going to be shot; and the more the stretching thereof has gone backward, with the greater swiftness it starts forward. What is it that I have said? The more the Judgment is deferred, with so much the greater swiftness it is to come. Therefore even for temporal tribulations to God let us render thanks, because He has given to His people a sign, that they should flee from the face of the bow: in order that His faithful ones having been exercised in tribulations temporal, may be worthy to avoid the condemnation of fire everlasting, which is to find out all them that do not believe these things.

7. That Your beloved may be delivered: save me with Your right hand, and hearken unto me [Psalm 59:5]. With Your right hand save me, Lord: so save me as that at the right hand I may stand. Not any safety temporal I require, in this matter Your Will be done. For a time what is good for us we are utterly ignorant: for what we should pray for as we ought we know not: [Romans 8:26] but save me with Your right hand, so that even if in this time I suffer sundry tribulations, when the night of all tribulations has been spent, on the right hand I may be found among the sheep, not on the left hand among the goats. [Matthew 25:33] And hearken unto me. Because now I am deserving that which You are willing to give; not with the words of my transgressions I am crying through the day, so that Thou hearken not, and in the night so that Thou hearken not, and that not for folly to me, but truly for my warning, by adding savour from the valley of salt-pits, so that in tribulation I may know what to ask: but I ask life everlasting; therefore hearken unto me, because Your right hand I ask....

8. God has spoken in His Holy One [Psalm 59:6]....In what Holy One of His? God was in Christ reconciling the world to Himself. [2 Corinthians 5:19] In that Holy One, of whom elsewhere you have heard, O God, in the Holy One is Your way. I will rejoice and will divide Sichima....and the valley of tabernacles I will measure out. Sichima is interpreted shoulders. But according to history, Jacob returning from Laban his father-in-law with all his kindred, hid the idols in Sichima [Genesis 35:4] which he had from Syria, where for a long time he had dwelled, and at length was coming from thence. But tabernacles he made there because of his sheep and herds, and called the place Tabernacles. And these I will divide, says the Church. What is this, I will divide Sichima? If to the story where the idols were hidden is the reference, the Gentiles it signifies; I divide the Gentiles. I divide, is what? For not in all men is there faith. [2 Thessalonians 3:2] I divide, is what? Some will believe, others will not believe....The shoulders are divided, in order that their sins may burden some men, while others may take up the burden of Christ. For godly shoulders He was requiring when He said, For My yoke is gentle, and My burden is light. [Matthew 11:30] Another burden oppresses and loads you, but Christ's burden relieves you: another burden has weight, Christ's burden has wings. For even if you pull off the wings from a bird, you remove a kind of weight; and the more weight you have taken away, the more on earth it will abide. She that you have chosen to disburden lies there: she flies not, because you have taken off a weight: let there be given back the weight, and she flies. Such is Christ's burden; let men carry it, and not be idle: let them not be heeded that will not bear it; let them bear it that will, and they shall find how light it is, how sweet, how pleasant, how ravishing unto Heaven, and from earth how transporting....Perchance because of the sheep of Jacob, the valley of Tabernacles is to be understood of the nation of the Jews, and the same is divided: for they have passed from thence that have believed, the rest have remained without.

9. Mine is Galaad [Psalm 59:7]. These names are read in the Scriptures of God. Galaad has the voice of an interpretation of its own and of a great Mystery: for it is interpreted the heap of testimony. How great a heap of testimony in the Martyrs? Mine is Galaad, mine is a heap of testimony, mine are the true Martyrs....Then meanly esteemed was the Church among men, then reproach on Her a Widow was being thrown, because Christ's She was, because the sign of the Cross on her brow She was wearing: not yet was there honour, censure there was then: when therefore not honour, but censure there was, then was made a heap of witness; and through the heap of witness was the Love of Christ enlarged; and through the enlargement of the Love of Christ, were the Gentiles possessed. There follows, And mine is Manasses; which is interpreted forgotten. For to Her had been said, Confusion for everlasting You shall forget, and of the reproach of Your widowhood You shall not be mindful. [Isaiah 54:4] There was therefore a confusion of the Church once, which now has been forgotten: for of Her confusion and of the reproach of Her widowhood now She is not mindful. For when there was a sort of confusion among men, a heap of witness was made. Now no longer does any even remember that confusion, when it was a reproach to be a Christian, now no one remembers, now all have forgotten, now Mine is Manasses, and Ephraim the strength of My head. Ephraim is interpreted fruitfulness. Mine, he says, is fruitfulness, and this fruitfulness is the strength of My Head. For My Head is Christ. And whence is fruitfulness the strength of Him? Because unless a grain were to fall into the earth, it would not be multiplied, alone it would remain. [John 12:24] Fall then to earth did Christ in His Passion, and there followed fruit-bearing in the Resurrection. He was hanging and was being despised: the grain was within, it had powers to draw after it all things. How in a grain do numbers of seeds lie hidden, something abject it appears to the eyes, but a power turning into itself matter and bringing forth fruit is hidden; so in Christ's Cross virtue was hidden, there appeared weakness. O mighty grain! Doubtless weak is He that hangs, Doubtless before Him that people did wag the head, Doubtless they said, If Son of God He is, let Him come down from the Cross. [Matthew 27:40] Hear the strength of Him: that which is a weak thing of God, is stronger than men. [1 Corinthians 1:25] With reason so great fruitfulness has followed: it is mine, says the Church.

10. Juda is my king: Moab the pot of my hope [Psalm 59:7]. What Juda? He that is of the tribe of Juda. What Juda, but He to whom Jacob himself said, Juda, your brethren shall praise you? [Genesis 49:8] What therefore should I fear, when Juda my king says, Fear not them that kill the body? [Matthew 10:28] Moab the pot of my hope. Wherefore pot? Because tribulation. Wherefore of my hope? Because there has gone before Juda my king....Moab is perceived in the Gentiles. For that nation was born of sin, [Genesis 19:37] that nation was born of the daughters of Lot, who lay with their father drunken, abusing a father. Better were it to have remained barren, than thus to have become mothers. But this was a kind of figure of them that abuse the law. For do not heed that law in the Latin language is of the feminine gender: in Greek of the masculine gender it is: but whether it be of the feminine gender in speaking, or of the masculine, the expression makes no difference to the truth. For law has rather a masculine force, because it rules, is not ruled. But moreover, the Apostle Paul says what? Good is the law, if any one use it lawfully. [1 Timothy 1:8] But those daughters of Lot unlawfully used their father. But in the same manner as good works begin to grow when a man uses well the law: so arise evil works, when a man ill uses the law. Furthermore, they ill using their father, that is, ill using the law, engendered the Moabites, by whom are signified evil works. Thence the tribulation of the Church, thence the pot boiling up. Of this pot in a certain place of prophecy is said, A pot heated by the North wind. [Jeremiah 1:13] Whence but by the quarters of the devil, who has said, I will set my seat at the North? [Isaiah 14:13] The chiefest tribulations therefore arise against the Church from none except from those that ill use the law....

11. Into Idumæa I will stretch out my shoe [Psalm 59:8]. The Church speaks, I will come through even unto Idumæa. Let tribulations rage, let the world boil with offenses, even unto those very persons that lead an earthly life (for Idumæa is interpreted earthly), even unto those same, even unto Idumæa, I will stretch out my shoe. Of what thing the shoe except of the Gospel? How beautiful the feet of them that tell of peace, that tell of good things, [Romans 10:15] and the feet shod unto the preparation of the Gospel of peace. [Ephesians 6:15]...In these times we see, brethren, how many earthly men do perpetrate frauds for the sake of gain, for frauds perjuries; on account of their fears they consult fortune-tellers, astrologers: all these men are Edomites, earthly; and nevertheless all these men adore Christ, under His own shoe they are; now even unto Idumæa is stretched out His shoe. To Me Allophyli have been made subject. Who are Allophyli? Men of other race, not belonging to My race. They have been made subject, because many men adore Christ, and are not to reign with Christ.

12. Who will lead Me down into the city of standing round? [Psalm 59:9]. What is the city of standing round? If you remember already, I have made mention thereof in another Psalm, wherein has been said, And they shall go around the city. For the city of standing round is the compassing around of the Gentiles, which compassing around of the Gentiles in the middle thereof had the one nation of the Jews, worshipping one God: the rest of the compassing around of the Gentiles to idols made supplication, demons they did serve. And mystically it was called the city of standing round; because on all sides the Gentiles had poured themselves around, and had stood around that nation which did worship one God....Who will lead me down even unto Idumæa?

13. Will not Thou, O God, that hast driven us back? And will not Thou, O God, march forth in our powers? [Psalm 59:10]. Will not Thou lead us down, that hast driven us back? But wherefore hast driven us back? Because You have destroyed us. Wherefore hast destroyed us? Because angry You have been, and hast had pity on us. Thou therefore will lead down, that hast driven back; Thou, O God, that will not march forth in our powers, will lead down. What is, will not march forth in our powers? The world is to rage, the world is to tread us down, there is to be a heap of witnesses, built of the spilled blood of martyrs, and the raging heathen are to say, Where is the God of them? Then You will not march forth in our powers: against them You will not show Yourself, You will not show Your power, such as You have shown in David, in Moses, in Joshua the Son of Nun, when to their might the Gentiles yielded, and when the slaughter had been ended, and the great laying waste repaired, into the land which Thou promised Thou leddest in Your people. This thing then You will not do, You will not march forth in our powers, but within You will work. What is, will not march forth? Will not show Yourself. For indeed when in chains the Martyrs were being led along, when they were being shut up in prison, when they were being led forth to be mocked, when to the beasts they were exposed, when they were being smitten with the sword, when with fire they were being burned, were they not despised as though forsaken, as though without helper? In what manner was God working within? In what manner within was He comforting? In what manner to these men was He making sweet the hope of life everlasting? In what manner was He not forsaking the hearts of them, where the man was dwelling in silence, well if good, ill if evil? Was He then by any means forsaking, because He was not marching forth in the powers of them? By not marching forth in the powers of them, did He not the more lead down the Church even unto Idumæa, lead down the Church even unto the city of standing around? For if the Church chose to war and to use the sword, She would seem to be fighting for life present: but because she was despising life present, therefore there was made a heap of witness for the life that shall be.

14. You therefore, O God, that will not march forth in our powers, Give to us aid from tribulation, and vain is the safety of man [Psalm 59:11]. Go now they that salt have not, and desire safety temporal for their friends, which is empty oldness. Give to us aid: from thence whence You were supposed to forsake, thence succour. In God we will do valour, and Himself to nothing shall bring down our enemies [Psalm 59:12]. We will not do valour with the sword, not with horses, not with breastplates, not with shields, not in the mightiness of an army, not abroad. But where? Within, where we are not seen. Where within? In God we will do virtue: and as if abjects, and as if trodden down, men as if of no consideration we shall be, but Himself to nothing shall bring down our enemies. In a word, this thing has been done to our enemies. Trodden down have been the Martyrs: by suffering, by enduring, by persevering even unto the end, in God they have done valour. Himself also has done that which follows: to nothing He has brought down the enemies of them. Where are now the enemies of the Martyrs, except perchance that now drunken men with their cups do persecute those whom at that time frenzied men did use with stones to persecute?

1. The title of it does not detain us. For it is Unto the end, in hymns, to David himself. In hymns, to wit in praises. Unto the end, to wit unto Christ....But the voice in this Psalm (if we are among the members of Him, and in the Body, even as upon His exhortation we have the boldness to trust) we ought to acknowledge to be our own, not that of any foreigner. But I have not so called it our own, as if it were of those only that are now in presence; but our own, as being of us that are throughout the whole world, that are from the East even unto the West. And in order that you may know it thus to be our voice, He speaks here as if one Man: but He is not One Man; but even as One, the Unity is speaking. But in Christ we all are one man: because of this One Man the Head is in Heaven, and the members are yet toiling on earth: and because they are toiling see what He says.

2. Hearken, O God, to my supplication, give heed to my prayer [Psalm 60:1]. Who says? He, as if One. See whether one: From the ends of the earth to You I have cried, while my heart was being vexed [Psalm 60:2]. Now therefore not one: but for this reason one, because Christ is One, of whom all we are the members. For what one man cries from the ends of the earth? There cries not from the ends of the earth any but that inheritance, of which has been said to the Son Himself, Demand of Me, and I will give to You the nations for Your inheritance, and for Your possession the boundaries of the earth. This therefore Christ's possession, this Christ's inheritance, this Christ's Body, this Christ's one Church, this the Unity which we are, is crying from the ends of the earth....But wherefore have I cried this thing? While my heart was being vexed. He shows himself to be throughout all nations in the whole round world, in great glory, but in great tribulation. For our life in this sojourning cannot be without temptation: because our advance is made through our temptation, nor does a man become known to himself unless tempted, nor can he be crowned except he shall have conquered, nor can he conquer except he shall have striven, nor can he strive except he shall have experienced an enemy, and temptations. This Man therefore is being vexed, that from the ends of the earth is crying, but nevertheless He is not forsaken. For ourselves who are His Body He has willed to prefigure also in that His Body wherein already He has both died and has risen again, and into Heaven has ascended, in order that whither the Head has gone before, there the members may be assured that they shall follow. Therefore us He did transfer by a figure into Himself, when He willed to be tempted of Satan.

3. But now there was read in the Gospel, how the Lord Jesus Christ in the wilderness was being tempted of the devil. [Matthew 4:1] Christ entirely was tempted of the devil. For in Christ you were being tempted, because Christ of you had for Himself flesh, of Himself for you salvation; of you for Himself death, of Himself for you life; of you for Himself revilings, of Himself for you honours; therefore of you for Himself temptation, of Himself for you victory. If in Him tempted we have been, in Him we overcome the devil....On the Rock You have exalted me. Now therefore here we perceive who is crying from the ends of the earth. Let us call to mind the Gospel: Upon this Rock I will build My Church. [Matthew 16:18] Therefore She cries from the ends of the earth, whom He has willed to be built upon a Rock. But in order that the Church might be built upon the Rock, who was made the Rock? Hear Paul saying: But the Rock was Christ. On Him therefore built we have been. For this reason that Rock whereon we have been built, [Matthew 7:24] first has been smitten with winds, flood, rain, when Christ of the devil was being tempted. Behold on what firmness He has willed to establish you. With reason our voice is not in vain, but is hearkened unto: for on great hope we have been set: On the Rock You have exalted me....

4. You have led me down, because You have been made my hope: a tower of strength from the face of the enemy [Psalm 60:3]. My heart is vexed, says that Unity from the ends of the earth, and I toil amid temptations and offenses: the heathen envy, because they have been conquered; the heretics lie in wait, hidden in the cloak of the Christian name: within in the Church itself the wheat suffers violence from the chaff: amid all these things when my heart is vexed, I will cry from the ends of the earth. But there forsakes me not the Same that has exalted me upon the Rock, in order to lead me down even unto Himself, because even if I labour, while the devil through so many places and times and occasions lies in wait against me, He is to me a tower of strength, to whom when I shall have fled for refuge, not only I shall escape the weapons of the enemy, but even against him securely I shall myself hurl whatever darts I shall please. For Christ Himself is the tower, Himself for us has been made a tower from the face of the enemy, who is also the Rock whereon has been built the Church. Are you taking heed that you be not smitten of the devil? Flee to the Tower; never to that tower will the devil's darts follow you: there you will stand protected and fixed. But in what manner shall you flee to the Tower? Let not a man, set perchance in temptation, in body seek that Tower, and when he shall not have found it, be wearied, or faint in temptation. Before you is the Tower: call to mind Christ, and go into the Tower.. ..

5. A sojourner I will be in Your tabernacle even unto ages [Psalm 60:4]. You see how he, of whom we have spoken, is he that cries. Which of us is a sojourner even unto ages? For a few days here we live, and we pass away: for sojourners here we are, inhabitants in Heaven we shall be. You are a sojourner in that place where you are to hear the voice of the Lord your God, Remove. For from that Home everlasting in the Heavens no one will bid you to remove. Here therefore a sojourner you are. Whence also is said in another Psalm, A sojourner I am with You and a stranger, as all my fathers were. Here therefore sojourners we are; there the Lord shall give to us mansions everlasting: Many are, He says, the mansions in My Father's house. [John 14:2] Those mansions not as though to sojourners He will give, but as though to citizens to abide for everlasting. Here however, brethren, because for no small time the Church was to be on this earth, but because here shall be the Church even unto the end of the world: therefore here He has said, A dweller I will be in Your tabernacle even unto ages.. ..Well, of a few days you would choose that the temptations should be: but how would She gather together all Her sons, unless for a long time She were to be here, unless even unto the end She were to be prolonged? Do not envy the rest of mankind that hereafter shall be: do not, because you have already passed over, wish to cut down the bridge of mercy: be it here even forever. And what of temptations, which needs must abound, by how much the more offenses come? For Himself says, Because iniquity has abounded, the love of many shall wax cold. [Matthew 24:12] But that Church, which cries from the ends of the earth, is in these circumstances whereof he speaks in continuation. But he that shall have persevered even unto the end, the same shall be saved. But whence shall you persevere?...I shall be covered up in the veiling of Your wings. Behold the reason why we are in safety amid so great temptations, until there come the end of the world, and ages everlasting receive us; namely, because we are covered up in the veiling of His Wings. There is heat in the world, but there is a great shade under the wings of God.

6. For You, O God, have hearkened to my prayer [Psalm 60:5]. What prayer? That wherewith he begins: Hearken, O God, to my supplication....You have given inheritance to men fearing Your name. Let us continue therefore in the fear of God's name: the eternal Father deceives us not. Sons labour, that they may receive the inheritance of their parents, to whom when dead they are to succeed: are we not labouring to receive an inheritance from that Father, to whom not dying we succeed; but together with Him in the very inheritance for everlasting are to live?

7. Days upon days of the King You shall add to the years of Him [Psalm 60:6]. This is therefore the King of whom we are the members. A King Christ is, our Head, our King. You have given to Him days upon days; not only those days in that time that has end, but days upon those days without end. I will dwell, he says, in the house of the Lord, for length of days. Wherefore for length of days, but because now is the shortness of days? For everything which has an end, is short: but of this King are days upon days, so that not only while these days pass away, Christ reigns in His Church, but the Saints shall reign together with Him in those days which have no end....For years of God have been also spoken of: But You are the very Same, and Your years shall not fail. In the same manner as years, so days, so one day. Whatsoever you will you say of eternity. Whatever you will you say for this reason, because whatever you shall have said, it is too little that you have said. For you must needs say somewhat, to the end that there may be something whereby you may meditate on that which cannot be told. Even unto the day of generation and of generation. Of this generation and of the generation that shall be: of this generation which is compared to the moon, because as the moon is new, waxes, is full, wanes, and vanishes, so are these mortal generations; and of the generation wherein we are born anew by rising again, and shall abide for everlasting with God, when now no longer we are like the moon, but like that of which says the Lord, Then the righteous shall shine like the sun in the kingdom of their Father. [Matthew 13:43] For the moon by a figure in the Scriptures is put for the mutability of this mortal state....

8. He shall abide for everlasting in the sight of God [Psalm 60:7]; according to what, or because of what? His mercy and truth who shall seek for Him? He says also in another place, All the ways of the Lord are mercy and truth, to men seeking His testament and His testimonies. Large is the discourse of truth and mercy, but shortness we have promised. Briefly hear ye what is truth and mercy: because no small thing is that which has been said, All the ways of the Lord are mercy and truth. Mercy is spoken of, because our merits God regarded not, but His own goodness, in order that He might forgive us all our sins, and might promise life everlasting: but truth is spoken of, because He fails not to render those things which He has promised. Let us acknowledge it here, and let us do it; so that, just as to us God has shown forth His mercy and His truth, mercy in forgiving our sins, truth in showing forth His promises; so also, I say, let us execute mercy and truth, mercy concerning the weak, concerning the needy, concerning even our enemies; truth in not sinning, and in not adding sin upon sin....Who is therefore he that does this, save one out of those few, of whom is said, He that shall have continued unto the end, the same shall be saved? With reason here also His mercy and truth who shall seek for Him? Why is there for Him? Who shall seek, would be sufficient. Why has he added, for Him, but because many men seek to learn His mercy and truth in His books? And when they have learned, for themselves they live, not for Him; [2 Corinthians 5:15] their own things they seek, not the things which are of Jesus Christ: [Philippians 2:21] they preach mercy and truth, and do not mercy and truth. But by preaching it, they know it: for they would not preach it, unless they knew it. But he that loves God and Christ, in preaching the mercy and truth of the Same, does himself seek her for Him, not for himself: that is, not in order that himself may have by this preaching temporal advantages, but in order that he may do good to His members, that is, His faithful ones, by ministering with truth of that which he knows: in order that he that lives, no longer for himself may live, but for Him that for all men has died. [2 Corinthians 5:15]

9. So I will play music to Your name, that I may render my vows from day unto day [Psalm 60:8]. If you play music to the name of God, play not for a time. Will you for ever play? Will you for everlasting play? Render to Him your vows from day unto day. What is, render to Him your vows from day unto day? From this day unto that day. Continue to render vows in this day, until you come to that day: that is, He that shall have continued even unto the end, the same shall be saved. [Matthew 24:13]

1. The title of it is, Unto the end, in behalf of Idithun, a Psalm to David himself. I recollect that already to you has been explained what Idithun is....Let us see how far he has leaped over, and whom he has leaped over, and in what place, though he has leaped over certain men, he is situate, whence as from a kind of spiritual and secure position he may behold what is below....He being set, I say, in a certain fortified place, does say, Shall not my soul be subject to God? [Psalm 61:1]. For he had heard, He that does exalt himself shall be humbled; and he that humbles himself shall be exalted: [Matthew 23:12] and fearful lest by leaping over he should be proud, not elated by those things which were below, but humble because of Him that was above; to envious men, as it were threatening to him a fall, who were grieved that he had leaped over, he has made answer, Shall not my soul be subject to God?...For from Himself is my salvation. For Himself is my God and my salvation, my taker up, I shall not be moved more [Psalm 61:2]. I know who is above me, I know who stretches forth His mercy to men that know Him, I know under the coverings of whose wings I should hope: I shall not be moved more....

2. Therefore, down from the higher place fortified and protected, he, to whom the Lord has been made a refuge, he, to whom is God Himself for a fortified place, has regard to those whom he has leaped over, and looking down upon them speaks as though from a lofty tower: for this also has been said of Him, A Tower of strength from the face of the enemy: he gives heed therefore to them, and says, How long do ye lay upon a man? [Psalm 61:3]. By insulting, by hurling reproaches, by laying wait, by persecuting, you lay upon a man burthens, you lay upon a man as much as a man can bear: but in order that a man may bear, under him is He that has made man. If to a man ye look, slay ye, all of you. Behold, lay upon, rage, slay ye, all of you. As though a wall bowed down, and as a fence smitten against; lean against, smite against, as if going to throw down. And where is, I shall not be moved more? But wherefore? I shall not be moved more. Because Himself is God my Saving One, my taker up, therefore ye men are able to lay burdens upon a man; can you anywise lay upon God, who protects man? Slay ye, all of you. What is that size of body in one man so great as that he may be slain by all? But we ought to perceive our person, the person of the Church, the person of the Body of Christ. For one Man with His Head and Body is Jesus Christ, the Saviour of the Body and the Members of the Body: two in one Flesh, and in one voice, and in one passion, and, when iniquity shall have passed over, in one rest. The sufferings therefore of Christ are not in Christ alone; nay, there are not any save in Christ. For if Christ you understand to be Head and Body, the sufferings of Christ are not, save in Christ: but if Christ thou understand of Head alone, the sufferings of Christ are not in Christ alone. For if the sufferings of Christ are in Christ alone, to wit in the Head alone; whence says a certain member of Him, Paul the Apostle, In order that I may supply what are wanting of the oppressions of Christ in my flesh? [Colossians 1:24] If therefore in the members of Christ you are, whatsoever man you are that art hearing these words, whosoever you are that dost hear these words (but however, you hear, if in the members of Christ you are): whatsoever thing you suffer from those that are not in the members of Christ, was wanting to the sufferings of Christ. Therefore it is added because it was wanting; you fill up the measure, you cause it not to run over: you suffer so much as was to be contributed out of your sufferings to the whole suffering of Christ, that has suffered in our Head, and does suffer in His members, that is, in our own selves. Unto this our common republic, as it were each of us according to our measure pays that which we owe, and according to the powers which we have, as it were a quota of sufferings we contribute. The storehouse of all men's sufferings will not be completely made up, save when the world shall have been ended....That whole City therefore is speaking, from the blood of righteous Abel even to the blood of Zacharias. [Matthew 23:35] Thence also hereafter from the blood of John, through the blood of the Apostles, through the blood of Martyrs, through the blood of the faithful ones of Christ, one City speaks, one man says, How long do ye lay upon a man? Slay ye, all of you. Let us see if you efface, let us see if you extinguish, let us see if you remove from the earth the name thereof, let us see if you peoples do not meditate of empty things, saying, When shall She die, and when shall perish the name of Her? As though She were a wall bowed down, and a fence smitten against, lean ye against Her, smite against Her. Hear from above: My taker up, I shall not be moved more: for as though a heap of sand I have been smitten against that I might fall, and the Lord has taken me up.

3. Nevertheless, mine honour they have thought to drive back [Psalm 61:4]. Conquered while they slay men yielding, by the blood of the slain multiplying the faithful, yielding to these and no longer being able to kill; Nevertheless, mine honour they have thought to drive back. Now because a Christian cannot be killed, pains are taken that a Christian should be dishonoured. For now by the honour of Christians the hearts of ungodly men are tortured: now that spiritual Joseph, after his selling by his brethren, after his removal from his home into Egypt as though into the Gentiles, after the humiliation of a prison, after the made-up tale of a false witness, after that there had come to pass that which of him was said, Iron passed through the soul of him: now he is honoured, now he is not made subject to brethren selling him, but grain he supplies to them hungering. [Genesis 42:5] Conquered by his humility and chastity, uncorruptness, temptations, sufferings, now honoured they see him, and his honour they think to check....Is it all against one man, or one man against all; or all against all, or one against one? Meanwhile, when he says, ye lay upon a man, it is as it were upon one man: and when he says, Slay all you, it is as if all men were against one man: but nevertheless it is also all against all, because also all are Christians, but in One. But why must those various errors hostile to Christ be spoken of as all together? Are they also one? Truly them also as one I dare to speak of: because there is one City and one city, one People and one people, King and king. One City and one city is what? Babylon one, Jerusalem one. By whatsoever other mystical names besides She is called, yet One City there is and one city; over this the devil is king, over that Christ is King....

4. Give heed, brethren, give heed, I entreat you. For it delights me yet to speak a few words to you of this beloved City. For most glorious things of You have been spoken, City of God. And, if I forget You, O Jerusalem, let my own right hand forget me. For dear is the one Country, and truly but one Country, the only Country: besides Her whatsoever we have, is a sojourning in a strange land. I will say therefore that which you may acknowledge, that of which you may approve: I will call to your minds that which you know, I will not teach that which you know not. Not first, says the Apostle, that which is spiritual, but that which is natural, afterwards that which is spiritual. [1 Corinthians 15:46] Therefore the former city is greater by age, because first was born Cain, and afterwards Abel: [Genesis 4:1-2] but in these the elder shall serve the younger. [Genesis 25:23] The former greater by age, the latter greater in dignity. Wherefore is the former greater by age? Because not first that which is spiritual, but that which is natural. [1 Corinthians 15:46] Wherefore is the latter greater in dignity? Because the elder shall serve the younger. [Genesis 25:23]...Cain first built a city, and in that place he built where no city was. But when Jerusalem was being built, it was not built in a place where there was not a city, but there was a city at first which was called Jebus, whence the Jebusites. This having been captured, overcome, made subject, there was built a new city, as though the old were thrown down; and it was called Jerusalem, [Joshua 18:28] vision of peace, City of God. Each one therefore that is born of Adam, not yet does belong to Jerusalem: for he bears with him the offshoot of iniquity, and the punishment of sin, having been consigned to death, and he belongs in a manner to a sort of old city. But if he is to be in the people of God; his old self will be thrown down, and he will be built up new. For this reason therefore Cain built a city where there was not a city. For from mortality and from naughtiness every one sets out, in order that he may be made good hereafter. For as by the disobedience of one man many were made sinners, so by the obedience of One Man many shall be made just. [Romans 5:19] And all we in Adam do die: [1 Corinthians 15:22] and each one of us of Adam was born. Let him pass over to Jerusalem, he shall be thrown down old, and shall be built new. As though to conquered Jebusites, in order that there may be built up Jerusalem, is said, Put ye off the old man, and put on the new. And now to them built in Jerusalem, and shining by the light of Grace, is said, You have been sometime darkness, but now light in the Lord. [Ephesians 5:8] The evil city therefore from the beginning even unto the end does run on, and the good City by the changing of evil men is built up. And these two cities are meanwhile mingled, at the end to be severed; against each other mutually in conflict, the one for iniquity, the other for the truth. And sometimes this very temporal mingling brings it to pass that certain men belonging to the city Babylon, do order matters belonging to Jerusalem, and again certain men belonging to Jerusalem, do order matters belonging to Babylon. Something difficult I seem to have propounded. Be patient, until it be proved by examples. For all things in the old people, as writes the Apostle, in a figure used to befall them: but they have been written for our amendment, upon whom the end of the world has come. [1 Corinthians 10:11] Regard therefore that people as also set to intimate an after people; and see then what I say. There were great kings in Jerusalem: it is a known fact, they are enumerated, are named. They all were, I say, wicked citizens of Babylon, and they were ordering matters of Jerusalem: all men from thence to be dissevered at the end, to no one but to the devil do belong. Again we find citizens of Jerusalem to have ordered certain matters belonging to Babylon. For those three children, Nebuchadnezzar, overcome by a miracle, made the ministers of his kingdom, and set them over his Satraps; and so there were ordering the matters of Babylon citizens of Jerusalem. Observe now how this is being fulfilled and done in the Church, and in these times....Every earthly commonwealth, sometime assuredly to perish, whereof the kingdom is to pass away, when there shall come that kingdom, whereof we pray, Your kingdom come; [Matthew 6:10] and whereof has been foretold, And of His kingdom shall be no end: [Luke 1:33] an earthly commonwealth, I say, has our citizens conducting the affairs of it. For how many faithful, how many good men, are both magistrates in their cities, and are judges, and are generals, and are counts, and are kings? All that are just and good men, having not anything in heart but the most glorious things, which of You have been said, City of God. And as if they were doing bond-service in the city which is to pass away, even there by the doctors of the Holy City they are bidden to keep faith with those set over them, whether with the king as supreme, or with governors as though sent by God for the punishment of evil men, but for the praise of good men: [1 Peter 2:13-14] or as servants, that to their masters they should be subject, [Ephesians 6:5] even Christians to Heathens, and the better should keep faith with the worse, for a time to serve, for everlasting to have dominion. For these things do happen until iniquity do pass away. Servants are commanded to bear with masters unjust and capricious: the citizens of Babylon are commanded to be endured by the citizens of Jerusalem, showing even more attentions, than if they were citizens of the same Babylon, as though fulfilling the precept, He that shall have exacted of you a mile, go with him other two. [Matthew 5:41]...

5. I have run in thirst. For they were rendering evil things for good things: for them was I thirsting: mine honour they thought to drive back: I was thirsting to bring them over into my body. For in drinking what do we, but send into our members liquor that is without, and suck it into our body? Thus did Moses in that head of the calf. [Exodus 32:10] The head of the calf is a great sacrament. For the head of the calf was the body of ungodly men, in the similitude of a calf eating hay, seeking earthly things: because all flesh is hay. [Isaiah 40:6]...And what now is more evident, than that into that City Jerusalem, of which the people Israel was a type, by Baptism men were to be made to pass over? Therefore in water it was scattered, in order that for drink it might be given. For this even unto the end this man thirsts; he runs and thirsts. For many men He drinks, but never will He be without thirst. For thence is, I thirst, woman, give Me to drink. [John 4:7] That Samaritan woman at the well found the Lord thirsting, and by Him thirsting she was filled: she first found Him thirsting, in order that He might drink her believing. And when He was on the Cross, I thirst, [John 19:28] He said, although they gave not to Him that for which He was thirsting. For for themselves He was thirsting: but they gave vinegar, not new wine, wherewith are filled up the new bottles, but old wine, but old to its loss. [Matthew 9:17] For old vinegar also is said of the old men, of whom has been said, For to them is no changing; namely, that the Jebusites should be overthrown, and Jerusalem be built. [2 Samuel 5:9]

6. So also the Head of this body even unto the end from the beginning runs in thirst. And as if to Him were being said, Why in thirst? What is wanting to You, O Body of Christ, O Church of Christ? In so great honour, in so great exaltation, in so great height also even in this world established, what is wanting to You? There is fulfilled that which has been foretold of you, There shall adore Him all kings of the earth, all nations shall serve Him.. ..They that at Jerusalem's festivals fill up the Churches, at Babylon's festivals fill up the theatres: and for all they serve, honour, obey Her — not only those very persons that bear the Sacraments of Christ, and hate the commandments of Christ, but also they, that bear not even the mere Sacraments, Heathen though they be, Jews though they be — they honour, praise, proclaim, but with their mouths they were blessing. I heed not the mouth, He knows that has instructed me, with their heart they were cursing. In that place they were cursing, where mine honour they thought to drive back.

7. What are You doing, O Idithun, Body of Christ, leaping over them? What are You doing amid all these things? What will You do? Will you faint? Will You not persevere even unto the end? Will You not hearken, He that shall have persevered even unto the end, the same shall be saved, [Matthew 10:22] though for that iniquity abounds, the love of many shall wax cold? [Matthew 24:12] And where is it that You have leaped over them? Where is it that Your conversation is in Heaven? [Philippians 3:20] But they cleave unto earthly things, as though earthborn they mind the earth, and are earth, the serpent's food. [Genesis 3:14] What do you amid these things?...Nevertheless, to God my soul shall be made subject [Psalm 61:5]. And who would endure so great things, either open wars, or secret lyings-in-wait? Who would endure so great things amid open enemies, amid false brethren? Who would endure so great things? Would a man? And if a man would, would a man of himself? I have not so leaped over that I should be lifted up, and fall: To God my soul shall be made subject: for from Himself is my patience. What patience is there amid so great scandals, except that if for that which we do not see we hope, through patience we look for it? [Romans 8:25] There comes my pain, there will come my rest also; there comes my tribulation, there will come my cleansing also. For does gold glitter in the furnace of the refiner? In a necklace it will glitter, in an ornament it will glitter: let it suffer however the furnace, in order that being cleansed from dross it may come into light. This is the furnace, there is there chaff, there gold, there fire, into this blows the refiner: in the furnace burns the chaff, and the gold is cleansed; the one into ashes is turned, of dross the other is cleansed. The furnace is the world, the chaff unrighteous men, the gold just men; the fire tribulation, the refiner God: that which therefore the refiner wills I do; wherever the Maker sets me I endure it. I am commanded to endure, He knows how to cleanse. Though there burn the chaff to set me on fire, and as if to consume me; that into ashes is burned, I of dross am cleansed. Wherefore? Because to God my soul shall be made subject: for from Himself is my patience.

8. For Himself is my God and My Saving One, my Taker up, I will not remove hence [Psalm 61:6]. Because Himself is my God, therefore He calls me: and my Saving One, therefore He justifies me: and my Taker up, therefore He glorifies me. For here I am called and am justified, but there I am glorified; and from thence where I am glorified, I will not remove. For a sojourner I am with You on earth as all my fathers were. Therefore from my lodging I shall remove, from my Heavenly home I shall not remove. In God is my salvation and my glory [Psalm 61:7]. Saved I shall be in God, glorious I shall be in God: for not only saved, but also glorious, saved, because a just man I have been made out of an ungodly man, by Him justified; [Romans 4:2] but glorious, because not only justified, but also honoured. For those whom He has predestined, those also He has called. [Romans 8:30] Calling them, what has He done here? Whom He has called, the same also He has justified; but whom He has justified, the same also He has glorified. Justification therefore to salvation belongs, glorifying to honour. How glorifying to honour belongs, it is not needful to discuss. How justification belongs to salvation, let us seek some proof. Behold there comes to mind out of the Gospel: there were some who to themselves were seeming to be just men, and they were finding fault with the Lord because He admitted to the feast sinners, and with publicans and sinners was eating; to such men therefore priding themselves, strong men of earth very much lifted up, much glorying of their own soundness, such as they counted it, not such as they had, the Lord answered what? They that are whole need not a Physician, but they that are sick. [Matthew 9:13] Whom calls He whole, whom calls He sick? He continues and says, I have not come to call just men, but sinners unto repentance. [Matthew 9:12] He has called therefore the whole just men, not because the Pharisees were so, but because themselves they thought so to be; and for this reason were proud, and grudged sick men a physician, and being more sick than those, they slew the Physician. He has called whole, however, righteous men, sick, the sinners. My being justified therefore, says that man that leaps over, from Himself I have: my being glorified, from Himself I have: For God is my salvation and my glory. My salvation, so that saved I am: my glory, so that honoured I am. This thing hereafter: now what? God of my help, and my hope is in God; until I attain unto perfect justification and salvation. For by hope we are saved: but hope which is seen, is not hope. [Romans 8:24]...

9. Hope ye in Him all the council of the people [Psalm 61:8]. Imitate ye Idithun, leap over your enemies; men fighting against you, stopping up your way, men hating you, leap ye over: Hope in Him all the council of the people: pour out before Him your hearts:...By imploring, by confessing, by hoping. Do not keep back your hearts within your hearts: Pour out before Him your hearts. That perishes not which you pour out. For He is my Taker up. If He takes up, why do you fear to pour out? Cast upon the Lord your care, and hope in Him. What fear ye amid whisperers, slanderers hateful to God, [Romans 1:29-30] where they are able openly assailing, where they are unable secretly lying in wait, falsely praising, truly at enmity, amid them what do you fear? God is our Helper. Do they anywise equal God? Are they anywise stronger than He? God is our Helper, be ye without care. If God is for us, who is against us? [Romans 8:31] Pour out before Him your hearts, by leaping over unto Him, by lifting up your souls: God is our helper....Nevertheless, vain are the sons of men, and liars are the sons of men in the balances, in order that they may deceive, being at one because of vanity [Psalm 61:9]. Certainly many men there are: behold there is that one man, that one man that was cast forth from the multitude of guests. [Matthew 22:11] They conspire, they all seek things temporal, and they that are carnal things carnal, and for the future they hope them, whosoever do hope: even if because of variety of opinions they are in division, nevertheless because of vanity they are at one. Divers indeed are errors and of many forms, and the kingdom against itself divided shall not stand: [Matthew 12:25] but alike in all is the will vain and lying, belonging to one king, with whom into fire everlasting it is to be thrown headlong [Matthew 25:41] — these men because of vanity are at one. And for them see how He thirsts, see how He runs in thirst.

10. He turns therefore Himself to them, thirsting for them: Do not hope in iniquity [Psalm 61:10]. For my hope is in God. You that will not draw near and pass over, do not hope in iniquity. For I that have leapt over, my hope is in God; and is there anywise iniquity with God? [Romans 9:14] This thing let us do, that thing let us do, of that thing let us think, thus let us adjust our lyings in wait; Because of vanity being at one. You thirst: they that think of those things against you are given up by those whom you drink. Do not hope in vanity. Vain is iniquity, nought is iniquity, mighty is nothing save righteousness. Truth may be hidden for a time, conquered it cannot be. Iniquity may flourish for a time, abide it cannot. Do not hope upon iniquity: and for robbery be not covetous. You are not rich, and will you rob? What do you find? What do you lose? O losing gains! You find money, you lose righteousness. For robbery be not covetous....Therefore, vain sons of men, lying sons of men, neither rob, nor, if there flow riches, set heart upon them: no longer love vanity, and seek lying. For blessed is the man who has the Lord God for his hope, and who has not had regard unto vanities, and lying follies. You would deceive, you would commit a fraud, what bring ye in order that you may cheat. Deceitful balances. For lying, he says, are the sons of men in the balances, in order that they may cheat by bringing forth deceitful balances. By a false balance ye beguile men looking on: know ye not that one is he that weighs, Another He that judges of the weight? He sees not, for whom you weigh, but He sees that weighs you and him. Therefore neither fraud nor robbery covet ye any longer, nor on those things which you have set your hope: I have admonished, have foretold, says this Idithun.

11. What follows? Once has God spoken, these two things I have heard, that power is of God [Psalm 61:11], and to You, O Lord, is mercy, for You shall render to each one after his works [Psalm 61:12]....Once has God spoken. What do you say, Idithun? If you that had leapt over them art saying, Once He has spoken; I turn to another Scripture and it says to me, In many quarters and in many ways formerly God has spoken to the fathers in the prophets. [Hebrews 1:1] What is, Once has God spoken? Is He not the God that in the beginning of mankind spoke to Adam? [Genesis 3:17] Did not the Selfsame speak to Cain, to Noe, to Abraham, to Isaac, to Jacob, to all the Prophets, and to Moses? One man Moses was, and how often to him spoke God? Behold even to one man, not once but ofttimes God has spoken. Secondly, He has spoken to the Son when standing here, You are My beloved Son. [Matthew 3:17] God has spoken to the Apostles, He has spoken to all the Saints, even though not with voice sounding through the cloud, nevertheless in the heart where He is Himself Teacher. What is therefore, Once has God spoken? Much has that man leapt over in order to arrive at that place, where once God has spoken. Behold briefly I have spoken to your Love. Here among men, to men ofttimes, in many ways, in many quarters, through creatures of many forms God has spoken: by Himself once God has spoken, because One Word God has begotten....For it could not be but that God did Himself know that which by the Word He made: [John 1:3] but if that which He made He knew, in Him there was that which was made before it was made. For if in Him was not that which was made before it was made, how knew He that which He made? For you can not say that God made things He knew not. God therefore has known that which He has made. And how knew He before He made, if there cannot be known any but things made? But by things made there cannot be known any but things previously made, by you, to wit, who art a man made in a lower place, and set in a lower place: but before that all these things were made, they were known by Him by whom they were made, and that which He knew He made. Therefore in that Word by which He made all things, before that they were made, were all things; and after they have been made there are all things; but in one way here, in another there, in one way in their own nature wherein they have been made, in another in the art by which they have been made. Who could explain this? We may endeavour: go ye with Idithun, and see.

12. ...For even the Lord says, Many things I have to say to you, but you cannot bear them now. [John 16:12] What is therefore, These two things I have heard? These two things which to you I am about to say not of myself to you I say, but what things I have heard I say. Once has God spoken: One Word has He, the Only-begotten God. In that Word are all things, because by the Word were made all things. One Word has He, in whom all the treasures of wisdom and knowledge are hidden. [Colossians 2:3] One Word He has, once has God spoken. These two things, which to you I am about to say, these I have heard: not of myself I speak, not of myself I say: to this belongs the I have heard. [John 8:26] But the friend of the Bridegroom stands and hears Him, that he may speak the truth. For he hears Him, lest by speaking a lie, of his own he should speak: [John 8:44] lest you should say, Who are you that sayest this thing to me? Whence do you say this to me? I have heard these two things, and I that speak to you that I have heard these two things, am one who also does know that once God has spoken. Do not despise a hearer saying to you certain two things for you so necessary; him, I say, that by leaping over the whole creation has attained unto the Only-begotten Word of God, where he has learned that once God has spoken.

13. Let him therefore now say certain two things. For greatly to us belong these two things. For power is of God, and to You, O Lord, is mercy. Are these the two things, power and mercy? These two evidently: perceive ye the power of God, perceive ye the mercy of God. In these two things are contained nearly all the Scriptures. Because of these two things are the Prophets, because of these two, the Patriarchs, because of these the Law, because of these Himself our Lord Jesus Christ, because of these the Apostles, because of these all the preaching and spreading of the word of God in the Church, because of these two, because of the power of God, and His mercy. His power fear ye, His mercy love ye. Neither so on His mercy rely, as that His power ye despise: nor so the power fear ye, as that of mercy ye despair. With Him is power, with Him mercy. This man He humbles, and that man He exalts: this man He humbles with power, that man He exalts in mercy. For if God, willing to show wrath and to prove His power, has in much patience borne with the vessels of wrath, which have been perfected unto perdition [Romans 9:22] — you have heard of power: inquire for mercy — and that He might make known, He says, His riches unto the vessels of mercy. It belongs therefore to His power to condemn unjust men. And to Him who would say, What have you done? For you, O man, who are you that should make answer to God? [Romans 9:20] Fear therefore and tremble at His power: but hope for His mercy. The devil is a sort of power; ofttimes however he wishes to hurt, and is not able, because that power is under power. For if the devil could hurt as much as he would; no one of just men would remain, nor could any one of the faithful be on earth. The same through his vessels smites against, as it were, a wall bowed down: but he only smites against, so far as he receives power. But in order that the wall may not fall, the Lord will support: for He that gives power to the tempter, does Himself to the tempted extend mercy. For according to measure the devil is permitted to tempt. And, You will give us to drink in tears in a measure. Do not therefore fear the tempter permitted to do somewhat: for you have a most merciful Saviour. So much he is permitted to tempt as is profitable for you, that you may be exercised, may be proved; in order that by yourself you may be found out, that know not yourself. For where, or from whence, ought we to be secure, except by this power and mercy of God? After that Apostolic saying, Faithful is God, that does not suffer you to be tempted above that which you are able. [1 Corinthians 10:13]...Fear not the enemy: so much he does as he has received power to do, fear Him that has the chief power: fear Him, that does as much as He wills, and who does nothing unjustly, and whatever He shall have done, is just. We might suppose something or other to be unjust: inasmuch as God has done it, believe it to be just.

14. Therefore, you say, if any one slay an innocent man, does he justly or unjustly? Unjustly certainly. Wherefore does God permit this?...The counsel of God to tell to you, O man, I am not able: this thing however I say, both that the man has done unjustly that has slain an innocent person, and that it would not have been done unless God permitted it: and though the man has done unjustly, yet God has not unjustly permitted this. Let the reason lie concealed in that person whoever it be, for whose sake you are moved, whose innocence does much move you. For to you speedily I might make answer. He would not have been slain unless he were guilty: but you think him innocent. I might speedily say this to you. For you could not examine his heart, sift his deeds, weigh his thoughts, so that you could say to me, unjustly he was slain. I might easily therefore make answer: but there is forced upon my view a certain Just One, without dispute just, without doubt just, who had no sin, slain by sinners, betrayed by a sinner; Himself Christ the Lord, of whom we cannot say that He has any iniquity, for those things which He robbed not He paid, is made an objection to my answer. And why should I speak of Christ? With you I am dealing, you say. And I with you. About Him you propose a question, about Him I am solving the question. For therein the counsel of God we know, which except by His own revealing we should not know: so that when you shall have found out that counsel of God, whereby He has permitted His innocent Son to be slain by unjust men, and such a counsel as pleases you, and such a counsel as cannot displease you, if you are just, you may believe that in other things also by His counsel God does the same, but it escaped you. Ah! Brethren, need there was of the blood of a just one to blot out the handwriting of sins; need there was of an example of patience, of an example of humility; need there was of the Sign of the Cross to beat down the devil and his angels; need for us there was of the Passion of our Lord; for by the Passion of the Lord redeemed has been the world. How many good things has the Passion of the Lord done! And yet the Passion of this Just One would not have been, unless unrighteous men had slain the Lord. What then? Is this good thing which to us has been granted by the Lord's Passion to be ascribed to the unjust slayers of Christ? Far be it. They willed, God permitted. They guilty would have been, even if only they had willed it: but God would not have permitted it, unless just it had been....Accordingly, my brethren, both Judas the foul traitor to Christ, and the persecutors of Christ, malignant all, ungodly all, unjust all, are to be condemned all: and nevertheless the Father His own proper Son has not spared, but for the sake of us all He has delivered Him up. [Romans 8:32] Order if you are able; distinguish if you are able (these things): render to God your vows, which your lips have uttered: see what the unjust has here done, what the Just One. The one has willed, the Other has permitted: the one unjustly has willed, the Other justly has permitted. Let unjust will be condemned, just permission be glorified. For what evil thing has befallen Christ, in that Christ has died? Both evil were they that evil willed to do, and yet nothing of evil did He suffer on whom they did it. Slain was mortal flesh, slaying death by death, giving a lesson of patience, sending before an example of Resurrection. How great good things of the Just One were wrought by the evil things of the unjust! This is the great mystery of God: that even a good thing which you do He has Himself given it to you, and by your evil He does good Himself. Do not therefore wonder, God permits, and in judgment permits: He permits, and in measure, number, weight, He permits. With Him is not iniquity: [Romans 9:14] do thou only belong to Him; on Himself set your hope, let Himself be your Helper, your Salvation: in Him be there the fortified place, the tower of strength, your refuge let Himself be, and He will not suffer you to be tempted above that which you are able to bear, but will make with the temptation also an escape, that you may be able to support it: [1 Corinthians 10:13] so that His suffering you to bear temptation, be His power; His suffering not any more on you to be done than you are able to bear, be His mercy: for power is of God, and to You, O Lord, is mercy, because You will render to each one after his works.

15. That thirst of the Church, would fain drink up that man also whom you see. At the same time also, in order that you may know how many in the mixed multitude of Christians with their mouth do bless, and in their heart curse, this man having been a Christian and a believer returns as a penitent, and being terrified by the power of the Lord, turns him to the mercy of the Lord. For having been led astray by the enemy when he was a believer, long time he has been an astrologer, led astray, leading astray, deceived, deceiving, he has allured, has beguiled, many lies he has spoken against God, That has given to men power of doing that which is good, and of not doing that which is evil. He used to say, that one's own will did not adultery, but Venus; one's own will did not manslaying, but Mars; and God did not what is just, but Jupiter; and many other blasphemous things, and not light ones. From how many Christians do ye think he has pocketed money? How many from him have bought a lie, to whom we used to say, Sons of men, how long are you dull of heart, wherefore love ye vanity, and seek a lie? Now, as of him must be believed, he has shuddered at his lie, and being the allurer of many men, he has perceived at length that by the devil he has himself been allured, and he turns to God a penitent. We think, brethren, that because of great fear of heart it has come to pass. For what must we say? If out of a heathen an astrologer were converted, great indeed would be the joy: but nevertheless it might appear, that, if he had been converted, he was desiring the clerical office in the Church. A penitent he is, he seeks not anything save mercy alone. He must be recommended therefore both to your eyes and hearts. Him whom you see in hearts love ye, with eyes guard ye. See ye him, mark ye him, and wherever he shall have gone his way, to the rest of the brethren that now are not here, point him out: and such diligence is mercy; lest that leader astray drag back his heart and take it by storm. Guard ye him, let there not escape you his conversation, his way: in order that by your testimony it may be proved to us that truly to the Lord he has been turned. For report will not be silent about his life, when to you he is thus presented both to be seen and to be pitied. You know in the Acts of the Apostles how it is written, that many lost men, that is, men of such arts, and followers of naughty doctrines, brought unto the Apostles all their books; and there were burned so many volumes, that it was the writer's task to make a valuation of them, and write down the sum of the price. [Acts 19:19] This truly was for the glory of God, in order that even such lost men might not be despaired of by Him that knew how to seek that which had been lost. Therefore this man had been lost, is now sought, found, [Luke 15:32] led hither, he brings with him books to be burned, by which he had been to be burned, so that when these have been thrown into the fire, he may himself pass over into a place of refreshment. Know ye that he, brethren, once knocked at the Church door before Easter: for before Easter he began to ask of the Church Christ's medicine. But because the art wherein he had been practised is of such sort as that it was suspected of lying and deceit, he was put off that he might not tempt; at length however he was admitted, that he might not more dangerously be tempted. Pray for him through Christ. Straightway today's prayer pour out for him to the Lord our God. For we know and are sure, that your prayer effaces all his impieties. The Lord be with you.

1. This psalm has the title, For David himself, when he was in the desert of Idumæa. By the name of Idumæa is understood this world. For Idumæa was a certain nation of men going astray, where idols were worshipped. In no good sense is put this Idumæa. If not in a good sense it is put, it must be understood that this life, wherein we suffer so great toils, and wherein to so great necessities we are made subject, by the name of Idumæa is signified. Even here is a desert where there is much thirst, and you are to hear the voice of One now thirsting in the desert. But if we acknowledge ourselves as thirsting, we shall acknowledge ourselves as drinking also. For he that thirsts in this world, in the world to come shall be satisfied, according to the Lord's saying, Blessed are they that hunger and thirst after righteousness, for the same shall be satisfied. [Matthew 5:6] Therefore in this world we ought not to love fullness. Here we must thirst, in another place we shall be filled. But now in order that we may not faint in this desert, He sprinkles upon us the dew of His word, and leaves us not utterly to dry up, so that there should not be in our case any seeking of us again, but that we may so thirst as that we may drink. But in order that we may drink, with somewhat of His Grace we are sprinkled: nevertheless we thirst. And what says our soul to God?

2. God, my God, unto You from the light I watch [Psalm 62:1]. What is to watch? It is, not to sleep. What is to sleep? There is a sleep of the soul; there is a sleep of the body. Sleep of body we all ought to have: because if sleep of body is not taken, a man faints, the body itself faints. For our frail body cannot long sustain a soul watching and on the stretch on active works; if for a long time the soul shall have been intent on active pursuits, the body being frail and earthly holds her not, sustains her not for ever in activity, and faints and falls. Therefore God has granted sleep to the body, whereby are recruited the members of the body, in order that they may be able to sustain the soul watching. But of this let us take heed, namely, that our soul herself sleep not: for evil is the sleep of the soul. Good is the sleep of the body, whereby is recruited the health of the body. But the sleep of the soul is to forget her God. Whatsoever soul shall have forgotten her God, sleeps. Therefore the Apostle says to certain persons that forgot their God, and being as it were in sleep, did act the follies of the worship of idols— the Apostle, I say, says to certain persons, Rise, you that sleepest, and rise up from the dead, and Christ shall enlighten you. [Ephesians 5:14] Was the Apostle waking up one sleeping in body? Nay, but he was waking a soul sleeping, inasmuch as he was waking her, in order that she might be lightened by Christ. Therefore as to these same watchings says this man, God, my God, unto You from the light I watch. For you would not watch of yourself, unless there should arise your Light, to wake you from sleep. For Christ lightens souls, and makes them to watch: but if His light He takes away, they slumber. For for this cause to Him there is said in another psalm, Lighten my eyes, that I may never slumber in death.. ..

3. My soul has thirsted for You [Psalm 62:2]. Behold that desert of Idumæa. See how here he thirsts: but see what good thing is here, Hath thirsted for You. For there are they that thirst, but not for God. For every one that wills anything to be granted to him, is in the heat of longing; the longing itself is the thirst of the soul. And see ye what longings there are in the hearts of men: one longs for gold, another longs for silver, another longs for possessions, another inheritance, another abundance of money, another many herds, another a wife, another honours, another sons. You see those longings, how they are in the hearts of men. All men are inflamed with longing, and scarce is found one to say, My soul has thirsted for You. For men thirst for the world: and perceive not themselves to be in the desert of Idumæa, where their souls ought to thirst for God....

4. Wisdom therefore must be thirsted after, righteousness must be thirsted after. With it we shall not be satisfied, with it we shall not be filled, save when this life shall have been ended, and we shall have come to that which God has promised. For God has promised equality with Angels: [Luke 20:36] and now the Angels thirst not as we do, they hunger not as we do; but they have the fullness of truth, of light, of immortal wisdom. Therefore blessed they are, and out of so great blessedness, because they are in that City, the Heavenly Jerusalem, afar from whence we now are sojourning in a strange land, they observe us sojourners, and they pity us, and by the command of the Lord they help us, in order that to this common country sometime we may return, and there with them sometime with the Lord's fountain of truth and eternity we may be filled. Now therefore let our soul thirst: whence does our flesh also thirst, and this in many ways? In many ways for You, he says, my flesh also. Because to our flesh also is promised Resurrection. As to our soul is promised blessedness, so also to our flesh is promised resurrection....For if God has made us that were not, is it a great thing for Him to make again us that were? Therefore let not this seem to you to be incredible, because ye see dead men as it were decaying, and passing into ashes and into dust. Or if any dead man be burned, or if dogs tear him in pieces, do ye think that from this he will not rise again? All things which are dismembered, and into a sort of dust do decay, are entire with God. For into those elements of the world they pass, whence at first they have come, when we were made: we do not see them; but yet God will bring them forth, He knows whence, because even before we were, He created us from whence He knew. Such a resurrection of the flesh therefore to us is promised, as that, although it be the same flesh that now we carry which is to rise again, yet it has not the corruption which now it has. For now because of the corruption of frailty, if we eat not, we faint and are hungry; if we drink not, we faint and are thirsty; if long time we watch, we faint and sleep; if long time we sleep, we faint, therefore we watch....Secondly, see how without any standing is our flesh: for infancy passes away into boyhood, and you seek infancy, and infancy is not, for now instead of infancy is boyhood: again this same also passes into youth, you seek boyhood and findest not: the young man becomes a middle-aged man, you seek the young man and he is not: the middle-aged man becomes an old man, you seek a middle-aged man and findest not: and an old man dies, you seek an old man and findest not: our age therefore stands not still: everywhere is weariness, everywhere faintness, everywhere corruption. Observing what a hope of resurrection God promises to us, in all those our manifold faintings we thirst for that incorruption: and so our flesh manifoldly does thirst for God.

5. Nevertheless, my brethren, the flesh of a good Christian and a believer even in this world for God does thirst: for if the flesh has need of bread, if it has need of water, if it has need of wine, if it has need of money, if this flesh has need of a beast, from God it ought to seek it, not from demons and idols and I know not what powers of this world. For there are certain who when they suffer hunger in this world, leave God and ask Mercury or ask Jove to give unto them, or her whom they call Heavenly, or any the like demons: not for God their flesh thirsts. But they that thirst for God, everywhere ought to thirst for Him, both soul and flesh: for to the soul also God gives His bread, that is the Word of Truth: and to the flesh God gives the things which are necessary, for God has made both soul and flesh. For the sake of your flesh you ask of demons: has God made the soul, and the demons made the flesh? He that has made the soul, the Same has made the flesh also: He that has made both of them, the Same feeds both of them. Let either part of us thirst for God, and after labour manifold let either simply be filled.

6. But where thirsts our soul, and our flesh manifoldly, not for any one but for You, O Lord, that is our God? It thirsts where? In a land desert, and without way, and without water. Of this world we have spoken, the same is Idumæa, this is the desert of Idumæa, whence the Psalm has received its title. In a land desert. Too little it is to say desert, where no man dwells; it is besides, both without way, and without water. O that the same desert had even a way: O that into this a man running, even knew where he might thence get forth!...Evil is the desert, horrible, and to be feared: and nevertheless God has pitied us, and has made for us a way in the desert, Himself our Lord Jesus Christ: [John 14:6] and has made for us a consolation in the desert, in sending to us preachers of His Word: and has given to us water in the desert, by fulfilling with the Holy Spirit His preachers, in order that there might be created in them a well of water springing up unto life everlasting. [John 4:14] And, lo! We have here all things, but they are not of the desert....

7. Thus in a holy thing I have appeared to You, that I might see Your power and Your glory [Psalm 62:3]....Unless a man first thirst in that desert, that is in the evil wherein he is, he never arrives at the good, which is God. But I have appeared to You, he says, in a holy thing. Now in a holy thing is there great consolation. I have appeared to You, is what? In order that You might see me: and for this reason You have seen me, in order that I might see You. I have appeared to You, that I might see. He has not said, I have appeared to You, that You might see: but, I have appeared to You, that I might see Your power and Your glory. Whence also the Apostle, But now, he says, knowing God, nay, having been known of God. [Galatians 4:9] For first you have appeared to God, in order that to you God might be able to appear. That I might see Your power and Your glory. In truth in that forsaken place, that is, in that desert, if as though from the desert a man strives to obtain enough for his sustenance, he will never see the power of the Lord, and the glory of the Lord, but he will remain to die of thirst, and will find neither way, nor consolation, nor water, whereby he may endure in the desert. But when he shall have lifted up himself to God, so as to say to Him out of all his inward parts, My soul has thirsted for You; how manifoldly for You also my flesh! lest perchance even the things necessary for the flesh of others he ask, and not of God, or else long not for that resurrection of the flesh, which God has promised to us: when, I say, he shall have lifted up himself, he will have no small consolations.

8. ...But you have heard but now when the Gospel was being read in what terms He has notified His Majesty: I and My Father are One. [John 10:30] Behold how great a Majesty and how great an Equality with the Father has come down to the flesh because of our infirmity. Behold how greatly beloved we have been, before that we loved God. If before that we loved God, so much by Him we were beloved, as that His Son, Equal with Himself, He made a Man for our sake, what does He reserve for us now loving Him? Therefore many men think it to be a very small thing that the Son of God has appeared on earth; because they are not in the Holy One, to them has not appeared the power of the Same and the glory of the Same: that is, not yet have they a heart made holy, whence they may perceive the eminence of that virtue, and may render thanks to God, nor that to which for their own sakes so great an One came, unto what a nativity, unto what a Passion, they are not able to see, His glory and His power.

9. For better is Your mercy than lives. Many are the lives of men, but one life God promises: and He gives not this to us as if for our merits but for His mercy....For what is so just a thing as that a sinner should be punished? Though a just thing it be that a sinner should be punished, it has belonged to the mercy of Him not to punish a sinner but to justify him, and of a sinner to make a just man, and of an ungodly man to make a godly man. Therefore His mercy is better than lives. What lives? Those which for themselves men have chosen. One has chosen for himself a life of business, another a country life, another a life of usury, another a military life; one this, another that. Divers are the lives, but better is Your life than our lives....My lips shall praise You. My lips would not praise You, unless before me were to go Your mercy. By Your gift You I praise, through Your mercy You I praise. For I should not be able to praise God, unless He gave me to be able to praise Him.

10. So I will speak good of You in my life, and in Your name I will lift up my hands [Psalm 62:5]. Now in my life which to me You have given, not in that which I have chosen after the world with the rest among many lives, but that which You have given to me through Your mercy, that I should praise You. So I will speak good of You in my life. What is so? That to Your mercy I may ascribe my life wherein You I praise, not to my merits. And in Your name I will lift up my hands. Lift up therefore hands in prayer. Our Lord has lifted up for us His hands on the Cross, and stretched out were His hands for us, and therefore were His hands stretched out on the Cross, in order that our hands might be stretched out unto good works: because His Cross has brought us mercy. Behold, He has lifted up hands, and has offered for us Himself a Sacrifice to God, and through that Sacrifice have been effaced all our sins. Let us also lift up our hands to God in prayer: and our hands being lifted up to God shall not be confounded, if they be exercised in good works. For what does he that lifts up hands? Whence has it been commanded that with hands lifted up we should pray to God? For the Apostle says, Lifting up pure hands without anger and dissension. [1 Timothy 2:8] It is in order that when you lift up hands to God, there may come into your mind your works. For whereas those hands are lifted up that you may obtain that which you will, those same hands you think in good works to exercise, that they may not blush to be lifted up to God. In your name I will lift up my hands. Those are our prayers in this Idumæa, in this desert, in the land without water and without way, where for us Christ is the Way, [John 14:6] but not the way of this earth.

11. ...Already our fathers are dead, but God lives: here we could not always have fathers, but there we shall always have one living Father, when we have our father-land....What sort of country is that? But you love here riches. God Himself shall be to you your riches. But you love a good fountain. What is more passing clear than that wisdom? What more bright? Whatsoever is an object of love here, in place of all you shall have Him that has made all things, as though with marrow and fatness my soul should be filled: and lips of exultation shall praise Your name. In this desert, in Your name I will lift up my hands: let my soul be filled as though with marrow and fatness, and my lips with exultation shall praise Your name. For now is prayer, so long as there is thirst: when thirst shall have passed away, there passes away praying and there succeeds praising. And lips of exultation shall praise Your name.

12. If I have remembered You upon my bed, in the dawnings I did meditate on you [Psalm 62:7]: because You have become my helper [Psalm 62:8]. His bed he calls his rest. When any one is at rest, let him be mindful of God; when any one is at rest, let him not by rest be dissolved, and forget God: if mindful he is of God when he is at rest, in his actions on God he does meditate. For the dawn he has called actions, because every man at dawn begins to do something. What therefore has he said? If therefore I was not mindful on my bed, in the dawn also I did not meditate on You. Can he that thinks not of God when he is at leisure, in his actions think of God? But he that is mindful of Him when he is at rest, on the Same does meditate when he is doing, lest in action he should come short. Therefore he has added what? Because You have become my helper. For unless God aid our good works, they cannot be accomplished by us. And worthy things we ought to work: that is, as though in the light, since by Christ showing the way we work. Whosoever works evil things, in the night he works, not in the dawn; according to the Apostle, saying, They that are drunken, in the night are drunken; and they that sleep, in the night do sleep; let us that are of the day, be sober. [1 Thessalonians 5:7-8] He exhorts us that after the day we should walk honestly: As in the day, honestly let us walk. [Romans 13:13] And again, You, he says, are sons of light, and sons of day; we are not of night nor of darkness. [1 Thessalonians 5:5] Who are sons of night, and sons of darkness? They that work all evil things. To such a degree they are sons of night, that they fear lest the things which they work should be seen....No one therefore in the dawn works, except him that in Christ works. But he that while at leisure is mindful of Christ, on the Same does meditate in all his actions, and He is a helper to him in a good work, lest through his weakness he fail. And in the covering of Your wings I will exult. I am cheerful in good works, because over me is the covering of Your wings. If you protect me not, forasmuch as I am a chicken, the kite will seize me. For our Lord Himself says in a certain place to that Jerusalem, a certain city, where He was crucified: Jerusalem, He says, Jerusalem, how often I have willed to gather your sons, as though a hen her chickens, and you would not. [Matthew 23:37] Little ones we are: therefore may God protect us under the shadow of His wings. What when we shall have grown greater? A good thing it is for us that even then He should protect us, so that under Him the greater, always we be chickens. For always He is greater, however much we may have grown. Let no one say, let Him protect me while I am a little one: as if sometime he would attain to such magnitude, as should be self-sufficient. Without the protection of God, nought you are. Alway by Him let us desire to be protected: then always in Him we shall have power to be great, if always under Him little we be. And in the covering of Your wings I will exult.

13. My soul has been glued on behind You [Psalm 62:9]. See ye one longing, see ye one thirsting, see ye how he cleaves to God. Let there spring up in you this affection. If already it is sprouting, let it be rained upon and grow: let it come to such strength, that you also may say from the whole heart, My soul has been glued on behind You. Where is that same glue? The glue itself is love. Have thou love, wherewith as with glue your soul may be glued on behind God. Not with God, but behind God; that He may go before, you may follow. For he that shall have willed to go before God, by his own counsel would live, and will not follow the commandments of God. Because of this even Peter was rebuked, when he willed to give counsel to Christ, who was going to suffer for us....Far be it from You, O Lord, be merciful to Yourself. And the Lord, Go back behind Me, Satan: for you savour not the things which are of God, but the things which are of men. [Matthew 16:22-23] Wherefore, the things which are of men? Because to go before Me you desire, go back behind Me, in order that you may follow me: so that now following Christ he might say, My soul has been glued on behind You. With reason he adds, Me Your right hand has taken up. This Christ has said in us: that is in the Man which He was bearing for us, which He was offering for us, He has said this. The Church also said this in Christ, she says it in her Head: for she too has suffered here great persecutions, and by her individual members even now she suffers....

14. But themselves in vain have sought my soul. They shall go unto the lower places of the earth [Psalm 62:9]. Earth they were unwilling to lose, when they crucified Christ: into the lower places of the earth they have gone. What are the lower places of the earth? Earthly lusts. Better it is to walk upon earth, than by lust to go under earth. For every one that in prejudice of his salvation desires earthly things, is under the earth: because earth he has put before him, earth upon himself he has put, and himself beneath he has laid. They therefore fearing to lose earth, said what of the Lord Jesus Christ, when they saw great multitudes go after Him, forasmuch as He was doing wonderful things? If we shall have let Him go alive, there will come the Romans, and will take away from us both place and nation. [John 11:48] They feared to lose earth, and they went under the earth: there befell them even what they feared. For they willed to kill Christ, that they might not lose earth; and earth they therefore lost, because Christ they slew. For when Christ had been slain, because the Lord Himself had said to them, The kingdom shall be taken from you, and shall be given up to a nation doing righteousness: [Matthew 21:43] there followed them great calamities of persecutions: there conquered them Roman emperors, and kings of the nations: they were shut out from that very place where they crucified Christ, and now that place is full of Christian praisers: it has no Jew, it has been cleared of the enemies of Christ, it has been fulfilled with the praisers of Christ. Behold, they have lost at the hands of the Romans the place, because Christ they slew, who to this end slew, that they might not lose the place at the hands of the Romans. Therefore, They shall enter into the lower places of the earth.

15. They shall be delivered unto the hands of the sword [Psalm 62:10]. In truth, thus it has visibly befallen them, they have been taken by storm by enemies breaking in. Portions of foxes they shall be. Foxes he calls the kings of the world, that then were when Judæa was conquered. Hear in order that you may know and perceive, that those he calls foxes. Herod the king the Lord Himself has called a fox. Go, He says, and tell that fox. [Luke 13:32] See and observe, my brethren: Christ as King they would not have, and portions of foxes they have been made. For when Pilate the deputy governor in Judæa slew Christ at the voices of the Jews, he said to the same Jews, Your King shall I crucify? [John 19:15] Because He was called King of the Jews, and He was the true King. And they rejecting Christ said, We have no king but Cæsar. They rejected a Lamb, chose a fox: deservedly portions of foxes they were made.

16. The King in truth, is so written, because they chose a fox, a King in truth they would not have. The King in truth: that is, the true King, to whom the title was inscribed, when He suffered. For Pilate set this title inscribed over His Head, The King of the Jews, in the Hebrew, Greek, and Latin tongues: in order that all they that should pass by might read of the glory of the King, and the infamy of the Jews themselves, who, rejecting the true King, chose the fox Cæsar. The King in truth shall rejoice in God. They have been made portions of foxes....Stopped up is the mouth of men speaking unjust things. No one dares now openly to speak against Christ, now all men fear Christ. For stopped up is the mouth of men speaking unjust things. When in weakness the Lamb was, even foxes were bold against the Lamb. There conquered the Lion of the tribe of Judah, [Revelation 5:5] and the foxes were silenced.

1. Though chiefly the Lord's Passion is noticed in this Psalm, neither could the Martyrs have been strong, unless they had beheld Him, that first suffered; nor such things would they have endured in suffering, as He did, unless they had hoped for such things in the Resurrection as He had showed of Himself: but your Holiness knows that our Head is our Lord Jesus Christ, and that all that cleave unto Him are the members of Him the Head ....And let no one say, that now-a-days in tribulation of passions we are not. For always you have heard this fact, how in those times the whole Church together as it were was smitten against, but now through individuals she is tried. Bound indeed is the devil, that he may not do as much as he could, that he may not do as much as he would: nevertheless, he is permitted to tempt as much as is expedient to men advancing. It is not expedient for us to be without temptations: nor should we beseech God that we be not tempted, but that we be not led into temptation. [Matthew 6:13]

2. Say we, therefore, ourselves also: Hearken, O God, to my prayer, while I am troubled; from fear of the enemy deliver my soul [Psalm 63:1]. Enemies have raged against the Martyrs: for what was that voice of Christ's Body praying? For this it was praying, to be delivered from enemies, and that enemies might not have power to slay them. Were they not therefore hearkened to, because they were slain; and has God forsaken His servants of a contrite heart, and despised men hoping in Him? Far be it. For who has called upon God, and has been forsaken; who has hoped in Him, and has been deserted by Him? [Sirach 2:10] They were hearkened to therefore, and they were slain; and yet from enemies they were delivered. Others being afraid gave consent, and lived, and yet the same by enemies were swallowed up. The slain were delivered, the living were swallowed up. Thence is also that voice of thanksgiving, Perchance alive they would have swallowed us up.. ..Therefore for this prays the voice of the Martyrs, From fear of the enemy deliver my soul: not so that the enemy may not slay me, but that I may not fear an enemy slaying. For that to be fulfilled in the Psalm the servant prays, which but now in the Gospel the Lord was commanding. What but now was the Lord commanding? Fear not them that kill the body, but the soul are not able to kill; but Him rather fear ye, that has power to kill both body and soul in the hell of fire. [Matthew 10:28] And He repeated, Yea, I say unto you, fear Him. [Luke 12:5] Who are they that kill the body? Enemies. What was the Lord commanding? That they should not be feared. Be prayer offered, therefore, that He may grant what He has commanded. From fear of the enemy deliver my soul. Deliver me from fear of the enemy, and make me submit to the fear of You. I would not fear him that kills the body, but I would fear Him that has power to kill both body and soul in the hell of fire. For not from fear would I be free: but from fear of the enemy being free, under fear of the Lord a servant.

3. You have protected me from the gathering together of malignants, and from the multitude of men working iniquity [Psalm 63:2]. Now upon Himself our Head let us look. Like things many Martyrs have suffered: but nothing does shine out so brightly as the Head of Martyrs; in Him rather let us behold what they have gone through. Protected He was from the multitude of malignants, God protecting Himself, the Son Himself and the Manhood which He was carrying protecting His flesh: because Son of Man He is, and Son of God He is; Son of God because of the form of God, Son of Man because of the form of a servant: having in His power to lay down His life: and to take it again. [John 10:18] To Him what could enemies do? They killed body, soul they killed not. Observe. Too little therefore it were for the Lord to exhort the Martyrs with word, unless He had enforced it by example. You know what a gathering together there was of malignant Jews, and what a multitude there was of men working iniquity. What iniquity? That wherewith they willed to kill the Lord Jesus Christ. So many good works, He says, I have shown to you, for which of these will you to kill Me? [John 10:32] He endured all their infirm, He healed all their sick, He preached the Kingdom of Heaven, He held not His peace at their vices, so that these same should have been displeasing to them, rather than the Physician by whom they were being made whole: for all these His remedies being ungrateful, like men delirious in high fever raving at the physician, they devised the plan of destroying Him that had come to heal them; as though therein they would prove whether He were indeed a man, that could die, or were somewhat above men, and would not suffer Himself to die. The word of these same men we perceive in the wisdom of Solomon: with death most vile, say they, let us condemn Him; let us question Him, for there will be regard in the discourses of Him; for if truly Son of God He is, let Him deliver Him. Let us see therefore what was done.

4. For they have whet like a sword their tongues [Psalm 63:3]. Which says another Psalm also, Sons of men; their teeth are arms and arrows, and their tongue is a sharp sword. Let not the Jews say, we have not killed Christ. For to this end they gave Him to Pilate the judge, in order that they themselves might seem as it were guiltless of His death....But if he is guilty because he did it though unwillingly, are they innocent who compelled him to do it? By no means. But he gave sentence against Him, and commanded Him to be crucified: and in a manner himself killed Him; ye also, O you Jews, killed Him. Whence did ye kill Him? With the sword of the tongue: for you did whet your tongues. And when did ye smite, except when you cried out, Crucify, Crucify? [Luke 23:21]

5. But on this account we must not pass over that which has come into mind, lest perchance the reading of the Divine Scriptures should disquiet any one. One Evangelist says that the Lord was crucified at the sixth hour, [John 19:14] and another at the third hour: [Mark 15:25] unless we understand it, we are disquieted. And when the sixth hour was already beginning, Pilate is said to have sat on the judgment-seat: and in reality when the Lord was lifted up upon the tree, it was the sixth hour. But another Evangelist, looking unto the mind of the Jews, how they wished themselves to seem guiltless of the death of the Lord, by his account proves them guilty, saying, that the Lord was crucified at the third hour. But considering all the circumstance of the history, how many things might have been done, when before Pilate the Lord was being accused, in order that He might be crucified; we find that it might have been the third hour, when they cried out, Crucify, Crucify. Therefore with more truth they killed at the time when they cried out. The ministers of the magistrate at the sixth hour crucified, the transgressors of the law at the third hour cried out: that which those did with hands at the sixth hour, these did with tongue at the third hour. More guilty are they that with crying out were raging, than they that in obedience were ministering. This is the whole of the Jews' sagacity, this is that which they sought as some great matter. Let us kill and let us not kill: so let us kill, as that we may not ourselves be judged to have killed.

6. They have bended the bow, a bitter thing, in order that they may shoot in secret One unspotted [Psalm 63:4]. The bow he calls lyings in wait. For he that with sword fights hand to hand, openly fights: he that shoots an arrow deceives, in order to strike. For the arrow smites, before it is foreseen to come to wound. But whom could the lyings in wait of the human heart escape? Would they escape our Lord Jesus Christ, who had no need that any one should bear witness to Him of man? For Himself knew what was in man, [John 2:25] as the Evangelist testifies. Nevertheless, let us hear them, and look upon them in their doings as if the Lord knew not what they devise. The expression he used, They have bended the bow, is the same as, in secret: as if they were deceiving by lyings in wait. For you know by what artifices they did this, how with money they bribed a disciple that clave to Him, in order that He might be betrayed to them, [Matthew 26:14-15] how they procured false witnesses; with what lyings in wait and artifices they wrought, in order that they might shoot in secret One unspotted. Great iniquity! Behold from a secret place there comes an arrow, which strikes One unspotted, who had not even so much of spot as could be pierced with an arrow. A Lamb indeed He is unspotted, wholly unspotted, always unspotted; not one from whom spots have been removed but that has contracted not any spots. For He has made many unspotted by forgiving sins, being Himself unspotted by not having sins. Suddenly they shall shoot Him, and shall not fear. O heart hardened, to wish to kill a Man that did raise the dead! Suddenly: that is, insidiously, as if unexpectedly, as if not foreseen. For the Lord was like to one knowing not, being among men knowing not what He knew not and what He knew: yea, knowing not that there was nothing that He knew not, and that He knew all things, and to this end had come in order that they might do that which they thought they did by their own power.

7. They have confirmed to themselves malignant discourse [Psalm 63:5]. There were done so great miracles, they were not moved, they persisted in the design of the evil discourse. He was given up to the judge: the judge trembles, and they tremble not that have given Him up to the judge: trembles power, and ferocity trembles not: he would wash his hands, and they stain their tongues. But wherefore this? They have confirmed to themselves malignant discourse. How many things did Pilate, how many things that they might be restrained! What said he? What did he? But they have confirmed to themselves malignant discourse: Crucify, crucify. [Luke 23:21] The repetition is the confirmation of the malignant discourse. Let us see in what manner they have confirmed to themselves malignant discourse. Your King shall I crucify? They said, We have no king but Cæsar alone. [John 19:15] He was offering for King the Son of God: to a man they betook themselves: worthy were they to have the one, and not have the Other. I find not anything in this Man, says the judge, wherefore He is worthy of death. And they that confirmed malignant discourse, said, His blood be upon us and upon our sons. [Matthew 27:25] They confirmed malignant discourse, not to the Lord, but to themselves. For how not to themselves when they say, Upon us and upon our sons? That which therefore they confirmed, to themselves they confirmed: because the same voice is elsewhere, They dug before my face a ditch, and fell into it. Death killed not the Lord, but He death: but them iniquity killed, because they would not kill iniquity....

8. They told, in order that they might hide traps: they said, Who shall see them? [Psalm 63:5]. They thought they would escape Him, whom they were killing, that they would escape God. Behold, suppose Christ was a man, like the rest of men, and knew not what was being contrived for Him: does God also know not? O heart of man! Wherefore have you said to yourself, Who sees me? When He sees that has made you? They said, Who shall see them? God did see, Christ also was seeing: because Christ is also God. But wherefore did they think that He saw not? Hear the words following.

9. They have searched out iniquity, they have failed, searching searchings [Psalm 63:6]: that is, deadly and acute designs. Let Him not be betrayed by us, but by His disciple: let Him not be killed by us, but by the judge: let us do all, and let us seem to have done nothing....

10. But what befell them? They failed searching searchings. Whence? Because he says, Who shall see them? that is, that no one saw them. This they were saying, this among themselves they thought, that no one saw them. See what befalls an evil soul: it departs from the light of truth, and because itself sees not God, it thinks that itself is not seen by God....

11. For what follows? There shall draw near a man and a deep heart. They said, Who shall see us? They failed in searching searchings, evil counsels. There drew near a man to those same counsels, He suffered Himself to be held as a man. For He would not have been held except He were man, or have been seen except He were man, or have been smitten except He were man, or have been crucified or have died except He were man. There drew near a man therefore to all those sufferings, which in Him would have been of no avail except He were Man. But if He were not Man, there would not have been deliverance for man. There has drawn near a Man and a deep heart, that is, a secret heart: presenting before human faces Man, keeping within God: concealing the form of God, wherein He is equal with the Father, [Philippians 2:6] and presenting the form of a servant, wherein He is less than the Father. For Himself has spoken of both: but one thing there is which He says in the form of God, another thing in the form of a servant. He has said in the form of God, I and the Father are one: [John 10:30] He has said in the form of a servant, For the Father is greater than I. [John 14:28] Whence in the form of God says He, I and the Father are one?...

12. Arrows of infants have been made the strokes of them [Psalm 63:7]. Where is that savageness? Where is that roar of the lion, of the people roaring and saying, Crucify, Crucify? Where are the lyings in wait of men bending the bow? Have not the strokes of them been made the arrows of infants? You know in what manner infants make to themselves arrows of little canes. What do they strike, or whence do they strike? What is the hand, or what the weapon? What are the arms, or what the limbs?

13. And the tongues of them have been made weak upon them [Psalm 63:8]. Let them whet now their tongues like a sword, let them confirm to themselves malignant discourse. Deservedly to themselves they have confirmed it, because the tongues of them have been made weak upon them. Could this be strong against God? Iniquity, he says, has lied to itself; their tongues have been made weak upon them. Behold, the Lord has risen, that was killed....What do you think of Him who from the cross came not down, and from the tomb rose again? What therefore did they effect? But even if the Lord had not risen again, what would they have effected, except what the persecutors of the martyrs have also effected? For the Martyrs have not yet risen again, and nevertheless they have effected nothing; of them not yet rising again we are now celebrating the nativities. Where is the madness of their raging? To what did they bring those their searchings, in which searchings they failed, so that even, when the Lord was dead and buried, they set guards at the tomb? For they said to Pilate, That deceiver; by this name the Lord Jesus Christ was called, for the comfort of His servants when they are called deceivers; they say therefore to Pilate, That deceiver said when yet living, After three days I will rise again: [Matthew 27:63]...They set for guards soldiers at the sepulchre. At the earth quaking, the Lord rose again: such miracles were done about the sepulchre, that even the very soldiers that had come for guards were made witnesses, if they chose to tell the truth: but the same covetousness which had led captive a disciple, the companion of Christ, led captive also the soldier that was guard of the sepulchre. We give you, they say, money; [Matthew 28:12-13] and say ye, while yourselves were sleeping there came His disciples, and took Him away....Sleeping witnesses ye adduce: truly you yourself hast fallen asleep, that in searching such devices hast failed. If they were sleeping, what could they see? If nothing they saw, how are they witnesses? But they failed in searching searchings: failed of the light of God, failed in the very completion of their designs: when that which they willed, nowise they were able to complete, surely they failed. Wherefore this? Because there drew near a Man and a deep heart, and God was exalted....

14. And every man feared [Psalm 63:9]. They that feared not, were not even men. Every man feared; that is, every one using reason to perceive the things which were done. Whence they that feared not, must rather be called cattle, rather beasts savage and cruel. A lion ramping and roaring is that people as yet. But in truth every man feared: that is, they that would believe, that trembled at the judgment to come. And every man feared: and they declared the works of God....And every man has feared: and they have declared the works of God, and His doings they have perceived. What is, His doings they have perceived? Was it, O Lord Jesus Christ, that You were silent, and like a sheep for a victim wast being led, and did not open before the shearer Your mouth, [Isaiah 53:7] and we thought You to be set in smiting and in grief, [Isaiah 53:4] and knowing how to bear weakness? [Isaiah 53:3] Was it that You were hiding Your beauty, O Thou beautiful in form before the sons of men? Was it that You did not seem to have beauty nor grace? [Isaiah 53:2] You bore on the Cross men reviling and saying, If Son of God He is, let Him come down from the Cross. [Matthew 27:40]...This thing they, that would have had Him come down from the Cross, perceived not: but when He rose again, and being glorified ascended into Heaven, they perceived the works of God.

15. The just man shall rejoice in the Lord [Psalm 63:10]. Now the just man is not sad. For sad were the disciples at the Lord's being crucified; overcome with sadness, sorrowing they departed, they thought they had lost hope. He rose again, even when appearing to them He found them sad. He held the eyes of two men that walked in the way, so that by them he was not known, and He found them groaning and sighing, and He held them until He had expounded the Scriptures, and by the same Scriptures had shown that so it ought to have been done as it was done. For He showed in the Scriptures, how after the third day it behooved the Lord to rise again. [Luke 24:46] And how on the third day would He have risen again, if from the Cross He had come down?...Therefore let us all rejoice in the Lord, let us all after the faith be One Just Man, and let us all in one Body hold One Head, and let us rejoice in the Lord, not in ourselves: because our Good is not ourselves to ourselves, but He that has made us. Himself is our good to make us glad. And let no one rejoice in himself, no one rely on himself, no one despair of himself: let no one rely on any man, whom he ought to bring in to be the partner of his own hope, not the giver of the hope.

16. Now because the Lord has risen again, now because He has ascended into Heaven, now because He has showed that there is another life, now because it is evident that His counsels, wherein He lay concealed in deep heart, were not empty, because to this end That Blood was shed to be the price of the redeemed; now because all things are evident, because all things have been preached, because all things have been believed, under the whole of heaven, the just man shall rejoice in the Lord, and shall hope in Him; and all men shall be praised that are right in heart....God is displeasing to you, and you are pleasing to yourself, of perverted and crooked heart you are: and this is the worse, that the heart of God you would correct by your heart, to make Him do what you will have whereas you ought to do what He wills. What then? You would make crooked the heart of God which always is right, according to the depravity of your own heart? How much better to correct your heart by the rectitude of God? Hath not your Lord taught you this, of Whose Passion but now were we speaking? Was He not bearing your weakness, when He said, Sad is My soul even unto death? [Matthew 26:38] Was He not figuring yourself in Himself, when He was saying, Father, if it be possible, let there pass from Me this cup? [Matthew 26:39] For the hearts of the Father and of the Son were not two and different: but in the form of a servant He carried your heart, that He might teach it by His example. Now behold trouble found out as it were another heart of yours, which willed that there should pass away that which was impending: but God would not. God consents not to your heart, do thou consent to the heart of God.

17. What follows? If there shall be praised all men right in heart, there shall be condemned the crooked in heart. Two things are set before you now, choose while there is time....If of crooked heart you have become, there will come that Judgment, there will appear all the reasons on account of which God does all these things: and you that would not in this life correct your heart by the rectitude of God, and prepare yourself for the right hand, where there shall be praised all men right in heart, will be on the left, where at that time you shall hear, Go into fire everlasting, that has been prepared for the devil and his angels. [Matthew 25:41] And will there be then time to correct the heart? Now therefore correct, brethren, now correct. Who does hinder? Psalm is chanted, Gospel is read, Reader cries, Preacher cries; long-suffering is the Lord; you sin, and He spares; still you sin, still He spares, and still you add sin to sin. How long is God long-suffering? You will find God just also. We terrify because we fear; teach us not to fear, and we terrify no more. But better it is that God teach us to fear, than that any man teach us not to fear.... You bring forth grain, barn expect thou; bringest forth thorns, fire expect thou. But not yet has come either the time of the barn or the time of the fire: now let there be preparation, and there will not be fear. In the name of Christ both we who speak are living, and you to whom we speak are living: for amending our plan, and changing evil life into a good life, is there no place, is there no time? Can it not, if you will, be done today? Can it not, if you will, be now done? What must you buy in order to do it, what specifics must you seek? To what Indies must you sail? What ship prepare? Lo, while I am speaking, change the heart; and there is done what so often and so long while is cried out for, that it be done, and which brings forth everlasting punishment if it be not done.

1. The voice of holy prophecy must be confessed in the very title of this Psalm. It is inscribed, Unto the end, a Psalm of David, a song of Jeremiah and Ezekiel, on account of the people of transmigration when they were beginning to go forth. How it fared with our fathers in the time of the transmigration to Babylon, is not known to all, but only to those that diligently study the Holy Scriptures, either by hearing or by reading. For the captive people Israel from the city of Jerusalem was led into slavery unto Babylon. [2 Kings 24:14] But holy Jeremiah prophesied, that after seventy years the people would return out of captivity, and would rebuild the very city Jerusalem, which they had mourned as having been overthrown by enemies. But at that time there were prophets in that captivity of the people dwelling in Babylon, among whom was also the prophet Ezekiel. But that people was waiting until there should be fulfilled the space of seventy years, according to the prophecy of Jeremiah. It came to pass, when the seventy years had been completed, the temple was restored which had been thrown down: and there returned from captivity a great part of that people. But whereas the Apostle says, these things in figure happened unto them, but they have been written for our sakes, upon whom the end of the world has come: [1 Corinthians 10:11] we also ought to know first our captivity, then our deliverance: we ought to know the Babylon wherein we are captives, and the Jerusalem for a return to which we are sighing. For these two cities, according to the letter, in reality are two cities. And the former Jerusalem indeed by the Jews is not now inhabited. For after the crucifixion of the Lord vengeance was taken upon them with a great scourge, and being rooted up from that place where, with impious licentiousness being infuriated, they had madly raged against their Physician, they have been dispersed throughout all nations, and that land has been given to Christians: and there is fulfilled what the Lord had said to them, Therefore the kingdom shall be taken away from you, and it shall be given to a nation doing justice. [Matthew 21:43] But when they saw great multitudes then following the Lord, preaching the kingdom of Heaven, and doing wonderful things, the rulers of that city said, If we shall have let Him go, all men will go after Him, and there shall come the Romans, and shall take from us both place and nation. [John 11:48] That they might not lose their place, they killed the Lord; and they lost it, even because they killed. Therefore that city, being one earthly, did bear the figure of a certain city everlasting in the Heavens: but when that which was signified began more evidently to be preached, the shadow, whereby it was being signified, was thrown down: for this reason in that place now the temple is no more, which had been constructed for the image of the future Body of the Lord. We have the light, the shadow has passed away: nevertheless, still in a kind of captivity we are: So long as we are, he says, in the body, we are sojourning afar from the Lord. [2 Corinthians 5:6]

2. And see ye the names of those two cities, Babylon and Jerusalem. Babylon is interpreted confusion, Jerusalem vision of peace. Observe now the city of confusion, in order that you may perceive the vision of peace; that you may endure that, sigh for this. Whereby can those two cities be distinguished? Can we anywise now separate them from each other? They are mingled, and from the very beginning of mankind mingled they run on unto the end of the world. Jerusalem received beginning through Abel, Babylon through Cain: for the buildings of the cities were afterwards erected. That Jerusalem in the land of the Jebusites was built: for at first it used to be called Jebus, [Joshua 18:28] from thence the nation of the Jebusites was expelled, when the people of God was delivered from Egypt, and led into the land of promise. But Babylon was built in the most interior regions of Persia, which for a long time raised its head above the rest of nations. These two cities then at particular times were built, so that there might be shown a figure of two cities begun of old, and to remain even unto the end in this world, but at the end to be severed. Whereby then can we now show them, that are mingled? At that time the Lord shall show, when some He shall set on the right hand, others on the left. Jerusalem on the right hand shall be, Babylon on the left....Two loves make up these two cities: love of God makes Jerusalem, love of the world makes Babylon. Therefore let each one question himself as to what he loves: and he shall find of which he is a citizen: and if he shall have found himself to be a citizen of Babylon, let him root out cupidity, implant charity: but if he shall have found himself a citizen of Jerusalem, let him endure captivity, hope for liberty....Now therefore let us hear of, brethren, hear of, and sing of, and long for, that city whereof we are citizens. And what are the joys which are sung of to us? In what manner in ourselves is formed again the love of our city, which by long sojourning we had forgotten? But our Father has sent from thence letters to us, God has supplied to us the Scriptures, by which letters there should be wrought in us a longing for return: because by loving our sojourning, to enemies we had turned our face, and our back to our fatherland. What then is here sung?

3. For You a hymn is meet, O God, in Sion [Psalm 64:1]. That fatherland is Sion: Jerusalem is the very same as Sion; and of this name the interpretation ye ought to know. As Jerusalem is interpreted vision of peace, so Sion Beholding, that is, vision and contemplation. Some great inexplicable sight to us is promised: and this is God Himself that has built the city. Beauteous and graceful the city, how much more beauteous a Builder it has! For You a hymn is meet, O God, he says. But where? In Sion: in Babylon it is not meet. For when a man begins to be renewed, already with heart in Jerusalem he sings, with the Apostle saying, Our conversation is in the Heavens. [Philippians 3:20] For in the flesh though walking, he says, not after the flesh we war. [2 Corinthians 10:3] Already in longing we are there, already hope into that land, as it were an anchor, we have sent before, lest in this sea being tossed we suffer shipwreck. In like manner therefore as of a ship which is at anchor, we rightly say that already she has come to land, for still she rolls, but to land in a manner she has been brought safe in the teeth of winds and in the teeth of storms; so against the temptations of this sojourning, our hope being grounded in that city Jerusalem causes us not to be carried away upon rocks. He therefore that according to this hope sings, in that city sings: let him therefore say, For You a hymn is meet, O God, in Sion....

4. And to You shall there be paid a vow in Jerusalem. Here we vow, and a good thing it is that there we should pay. But who are they that here do vow and pay not? They that persevere not even unto the end [Matthew 24:13] in that which they have vowed. Whence says another Psalm, Vow ye, and pay ye unto the Lord your God: and, to You shall it be paid in Jerusalem. For there shall we be whole, that is, entire in the resurrection of just men: there shall be paid our whole vow, not soul alone, but the very flesh also, no longer corruptible, because no longer in Babylon, but now a body heavenly and changed. What sort of change is promised? For we all shall rise again, says the Apostle, but we shall not all be changed....Where is, O death, your sting? For now while there begin in use the first-fruits of the mind, from whence is the longing for Jerusalem, many things of corruptible flesh do contend against us, which will not contend, when death shall have been swallowed up in victory. Peace shall conquer, and war shall be ended. But when peace shall conquer, that city shall conquer which is called the vision of peace. On the part of death therefore shall be no contention. Now with how great a death do we contend! For thence are carnal pleasures, which to us even unlawfully do suggest many things: to which we give no consent, but nevertheless in giving no consent we contend....

5. Hearken, he says, to my prayer, unto You every flesh shall come [Psalm 64:2]. And we have the Lord saying, that there was given to Him power over every flesh. [John 17:2] That King therefore began even now to appear, when there was being said, Unto You every flesh shall come. To You, he says, every flesh shall come. Wherefore to Him shall every flesh come? Because flesh He has taken to Him. Whither shall there come every flesh? He took the first-fruits thereof out of the womb of the Virgin; and now that the first-fruits have been taken to Him, the rest shall follow, in order that the holocaust may be completed. Whence then every flesh? Every man. And whence every man? Have all been foretold, as going to believe in Christ? Have not many ungodly men been foretold, that shall be condemned also? Do not daily men not believing die in their own unbelief? After what manner therefore do we understand, Unto You every flesh shall come? By every flesh he has signified, flesh of every kind: out of every kind of flesh they shall come to You. What is, out of every kind of flesh? Have there come poor men, and have there not come rich men? Have there come humble men, and not come lofty men? Have there come unlearned men, and not come learned men? Have there come men, and not come women? Have there come masters, and not come servants? Have there come old men, and not come young men; or have there come young men, and not come youths; or have there come youths, and not come boys; or have there come boys, and have there not been brought infants? In a word, have there come Jews (for thence were the Apostles, thence many thousands of men at first betraying, afterwards believing [Acts 2:41]), and have there not come Greeks; or have there come Greeks, and not come Romans; or have there come Romans, and not come Barbarians? And who could number all nations coming to Him, to whom has been said, Unto You every flesh shall come?

6. The discourses of unjust men have prevailed over us, and our iniquities You shall propitiate [Psalm 64:3]....Every man, in whatsoever place he is born, of that same land or region or city learns the language, is habituated to the manners and life of that place. What should a boy do, born among Heathens, to avoid worshipping a stone, inasmuch as his parents have suggested that worship? From them the first words he has heard, that error with his milk he has sucked in; and because they that used to speak were elders, and the boy that was learning to speak was an infant, what could the little one do but follow the authority of elders, and deem that to be good which they recommended? Therefore nations that are converted to Christ afterwards, and taking to heart the impieties of their parents, and saying now what the prophet Jeremias himself said, Truly a lie our fathers have worshipped, vanity which has not profited them [Jeremiah 16:19] — when, I say, they now say this, they renounce the opinions and blasphemies of their unjust parents....There have led us away men teaching evil things, citizens of Babylon they have made us, we have left the Creator, have adored the creature: have left Him by whom we were made, have adored that which we ourselves have made. For the discourses of unjust men have prevailed over us: but nevertheless they have not crushed us. Wherefore? Our impieties You shall propitiate, is not said except to some priest offering somewhat, whereby impiety may be expiated and propitiated. For impiety is then said to be propitiated, when God is made propitious to the impiety. What is it for God to be made propitious to impiety? It is, His becoming forgiving, and giving pardon. But in order that God's pardon may be obtained, propitiation is made through some sacrifice. There has come forth therefore, sent from God the Lord, One our Priest; He took upon Him from us that which He might offer to the Lord; we are speaking of those same first-fruits of the flesh from the womb of the Virgin. This holocaust He offered to God. He stretched out His hands on the Cross, in order that He might say, Let My prayer be directed as incense in Your sight, and the lifting up of My hands an evening sacrifice. As ye know, the Lord about eventide hung on the Cross: [Matthew 27:46] and our impieties were propitiated; otherwise they had swallowed up: the discourses of unjust men had prevailed over us; there had led us astray preachers of Jupiter, and of Saturn, and of Mercury: the discourses of ungodly men had prevailed over us. But what will You do? Our impieties You will propitiate. You are the priest, You the victim; You the offerer, You the offering. [Hebrews 9:7]...

7. Blessed is he whom You have chosen, and hast taken to You [Psalm 64:4]. Who is he that is chosen by Him and taken to Him? Was any one chosen by our Saviour Jesus Christ, or was Himself after the flesh, because He is man, chosen and taken to Him?...Or has not rather Christ Himself taken to Him some blessed one, and the same whom He has taken to Him is not spoken of in the plural number but in the singular? For one man He has taken to Him, because unity He has taken to Him. Schisms He has not taken to Him, heresies He has not taken to Him: a multitude they have made of themselves, there is not one to be taken to Him. But they that abide in the bond of Christ and are the members of Him, make in a manner one man, of whom says the Apostle, Until we all arrive at the acknowledging of the Son of God, unto a perfect man, unto the measure of the age of the fullness of Christ. [Ephesians 4:13] Therefore one man is taken to Him, to which the Head is Christ; because the Head of the man is Christ. [1 Corinthians 11:3] The same is that blessed man that has not departed in the counsel of ungodly men, and the like things which there are spoken of: the same is He that is taken to Him. He is not without us, in His own members we are, under one Head we are governed, by one Spirit we all live, one fatherland we all long for....And to us He will give what? He shall inhabit, he says, in Your courts. Jerusalem, that is, to which they sing that begin to go forth from Babylon: He shall inhabit in Your courts: we shall be filled with the good things of Your House. What are the good things of the House of God? Brethren, let us set before ourselves some rich house, with what numerous good things it is crowded, how abundantly it is furnished, how many vessels there are there of gold and also of silver; how great an establishment of servants, how many horses and animals, in a word, how much the house itself delights us with pictures, marble, ceilings, pillars, recesses, chambers:— all such things are indeed objects of desire, but still they are of the confusion of Babylon. Cut off all such longings, O citizen of Jerusalem, cut them off; if you will return, let not captivity delight you. But have you already begun to go forth? Do not look back, do not loiter on the road. Still there are not wanting foes to recommend you captivity and sojourning: no longer let there prevail against you the discourses of ungodly men. For the House of God long thou, and for the good things of that House long thou: but do not long for such things as you are wont to long for either in your house, or in the house of your neighbour, or in the house of your patron....

8. Your holy Temple is marvellous in righteousness [Psalm 64:5]. These are the good things of that House. He has not said, Your holy Temple is marvellous in pillars, marvellous in marbles, marvellous in glided ceilings; but is marvellous in righteousness. Without you have eyes wherewith you may see marbles, and gold: within is an eye wherewith may be seen the beauty of righteousness. If there is no beauty in righteousness, why is a righteous old man loved? What brings he in body that may please the eyes? Crooked limbs, brow wrinkled, head blanched with gray hairs, dotage everywhere full of plaints. But perchance because your eyes this decrepit old man pleases not, your ears he pleases: with what words? With what song? Even if perchance when a young man he sang well, all with age has been lost. Does perchance the sound of his words please your ears, that can hardly articulate whole words for loss of teeth? Nevertheless, if righteous he is, if another man's goods he covets not, if of his own that he possesses he distributes to the needy, if he gives good advice, and soundly judges, if he believes the entire faith, if for his belief in the faith he is ready to expend even those very shattered limbs, for many Martyrs are even old men; why do we love him? What good thing in him do we see with the eyes of the flesh? Not any. There is therefore a kind of beauty in righteousness, which we see with the eye of the heart, and we love, and we kindle with affection: how much men found to love in those same Martyrs, though beasts tare their limbs! Is it possible but that when blood was staining all parts, when with the teeth of monsters their bowels gushed out, the eyes had nothing but objects to shudder at? What was there to be loved, except that in that hideous spectacle of mangled limbs, entire was the beauty of righteousness? These are the good things of the House of God, with these prepare yourself to be satisfied....Blessed they which hunger and thirst after righteousness, for they shall be filled. [Matthew 5:6] Your holy Temple is marvellous in righteousness. And that same temple, brethren, do not imagine to be anything but yourselves. Love ye righteousness, and you are the Temple of God.

9. Hearken to us, O God, our Saviour [Psalm 64:5]. He has disclosed now Whom he names as God. The Saviour specially is the Lord Jesus Christ. It has appeared now more openly of Whom he had said, Unto You every flesh shall come. That One Man that is taken unto Him into the Temple of God, is both many and is One. In the person of One he has said, Hearken, O God, i.e., to my hunger: and because the same One of many is composed, now he says, Hearken to us, O God, our Saviour. Hear Him now more openly preached: Hearken to us, O God, our Saviour, the Hope of all the ends of the earth and in the sea afar. Behold wherefore has been said Unto You every flesh shall come. From every quarter they come. Hope of all the ends of the earth, not hope of one corner, not hope of Judæa alone, not hope of Africa alone, not hope of Pannonia, not hope of East or of West: but Hope of all the ends of the earth, and in the sea afar: of the very ends of the earth. And in the sea afar: and because in the sea, therefore afar. For the sea by a figure is spoken of this world, with saltness bitter, with storms troubled; where men of perverse and depraved appetites have become like fishes devouring one another. Observe the evil sea, bitter sea, with waves violent, observe with what sort of men it is filled. Who desires an inheritance except through the death of another? Who desires gain except by the loss of another? By the fall of others how many men wish to be exalted? How many, in order that they may buy, desire for other men to sell their goods? How they mutually oppress, and how they that are able do devour! And when one fish has devoured, the greater the less, itself also is devoured by some greater....Because evil fishes that were taken within the nets they said they would not endure; they themselves have become more evil than they whom they said they could not endure. For those nets did take fishes both good and evil. The Lord says, The kingdom of Heaven is like to a sein cast into the sea, which gathers of every kind, which, when it had been filled, drawing out, and sitting on the shore, they gathered the good into vessels, but the evil they cast out: so it shall be, He says, in the consummation of the world. [Matthew 13:47-49] He shows what is the shore, He shows what is the end of the sea. The angels shall go forth, and shall sever the evil from the midst of the just, and shall cast them into the furnace of fire: there shall be weeping and gnashing of teeth. Ha! You citizens of Jerusalem that are within the nets, and are good fishes; endure the evil, the nets break ye not: together with them you are in a sea, not together with them will you be in the vessels. For Hope He is of the ends of the earth, Himself is Hope also in the sea afar. Afar, because also in the sea.

10. Preparing mountains in His strength [Psalm 64:6]. Not in their strength. For He has prepared great preachers, and those same He has called mountains; humble in themselves, exalted in Him. Preparing mountains in His strength. What says one of those same mountains? We ourselves in our own selves have had the answer of death, in order that in ourselves we should not trust, but in God that raises the dead. [2 Corinthians 1:9] He that in himself does trust, and in Christ trusts not, is not of those mountains which He has prepared in His strength. Preparing mountains in His strength: girded about in power. Power, I understand: girded about, is what? They that put Christ in the midst, girded about they make Him, that is on all sides begirt. We all have Him in common, therefore in the midst He is: all we gird Him about that believe in Him: and because our faith is not of our strength, but of His power; therefore girded about He is in His power; not in our own strength.

11. That troublest the bottom of the sea [Psalm 64:7]. He has done this: it is seen what He has done. For He has prepared mountains in His strength, has sent them to preach: girded about He is by believers in power: and moved is the sea, moved is the world, and it begins to persecute His saints. Girded about in power: that troublest the bottom of the sea. He has not said, that troublest the sea; but the bottom of the sea. The bottom of the sea is the heart of ungodly men. For just as from the bottom more thoroughly all things are stirred, and the bottom holds firm all things: so whatsoever has gone forth: by tongue, by hands, by various powers for the persecution of the Church, from the bottom has gone forth. For if there were not the root of iniquity in the heart, all those things would not have gone forth against Christ. The bottom He troubled, perchance in order that the bottom He might also empty: for in the case of certain evil men He emptied the sea from the bottom, and made the sea a desert place. Another Psalm says this, That turns sea into dry land. All ungodly and heathen men that have believed were sea, have been made land; with salt waves at first barren, afterwards with the fruit of righteousness productive. That troublest the bottom of the sea: the sound of its waves who shall endure? Who shall endure, is what? What man shall endure the sound of the waves of the sea, the behests of the high powers of the world? But whence are they endured? Because He prepares mountains in His strength. In that therefore which he has said who shall endure he says thus: We ourselves of our own selves should not be able to endure those persecutions, unless He gave strength.

12. The nations shall be troubled [Psalm 64:8]. At first they shall be troubled: but those mountains prepared in the strength of Christ, are they troubled? Troubled is the sea, against the mountains it dashes: the sea breaks, unshaken the mountains have remained. The nations shall be troubled, and all men shall fear. Behold now all men fear: they that before have been troubled do now all fear. The Christians feared not, and now the Christians are feared. All that did persecute do now fear. For He has overcome that is girded about with power, to Him has come every flesh in such sort, that the rest by their very minority do now fear. And all men shall fear, that inhabit the ends of the earth, because of Your signs. For miracles the Apostles wrought, and thence all the ends of the earth have feared and have believed. Outgoings in morning and in evening You shall delight: that is, You make delightful. Already in this life what is there being promised to us? There are outgoings in morning, there are outgoings in the evening. By the morning he signifies the prosperity of the world, by the evening he signifies the trouble of the world....At first when he was promising gain, it was morning to you: but now evening draws on, sad you have become. But He that has given you an outgoing in the morning, will give one also in the evening. In the same manner as you have contemned the morning of the world by the light of the Lord, so contemn the evening also by the sufferings of the Lord, in saying to your soul, What more will this man do to me, than my Lord has suffered for me? May I hold fast justice, not consent to iniquity. Let him vent his rage on the flesh, the trap will be broken, and I will fly to my Lord, that says to me, Do not fear them that kill the body, but the soul are not able to kill. [Matthew 10:28] And for the body itself He has given security, saying, A hair of your head shall not perish. [Luke 21:18] Nobly here he has set down, You will delight outgoings in morning and in evening. For if you take not delight in the very outgoing, you will not labour to go out thence. You run your head into the promised gain, if you are not delighted with the promise of the Saviour. And again you yield to one tempting and terrifying, if you find no delight in Him that suffered before you, in order that He might make an outgoing for you.

13. You have visited the earth, and hast inebriated it [Psalm 64:9]. Whence hast inebriated the earth? Your cup inebriating how glorious it is! You have visited the earth, and hast inebriated it. You have sent Your clouds, they have rained down the preaching of the truth, inebriated is the earth. You have multiplied to enrich it. Whence? The river of God is filled with water. What is the river of God? The people of God. The first people was filled with water, wherewith the rest of the earth might be watered. Hear Him promising water: If any man thirst, let him come to Me and drink: he that believes in Me, rivers of living water from his belly shall flow: [John 7:37-38] if rivers, one river also; for in respect of unity many are one. Many Churches and one Church, many faithful and one Bride of Christ: so many rivers and one river. Many Israelites believed, and were fulfilled with the Holy Spirit; from thence they were scattered abroad through the nations, they began to preach the truth, and from the river of God that was filled with water, was the whole earth watered. You have prepared food for them: because thus is Your preparing. Not because they have deserved of You, whom You have forgiven sins: the merits of them were evil, but You for Your mercy's sake, because thus is Your preparing, thus You have prepared food for them.

14. The furrows thereof inebriate You [Psalm 64:10]. Let there be made therefore at first furrows to be inebriated: let the hardness of our breast be opened with the share of the word of God, The furrows thereof inebriate You: multiply the generations thereof. We see, they believe, and by them believing other men believe, and because of those others believe; and it is not sufficient for one man, that having become himself a believer, he should gain one. So is multiplied seed too: a few grains are scattered, and fields spring up. In the drops thereof it shall rejoice, when it shall rise up. That is, before it be perchance enlarged to the bulk of a river, when it shall rise up, in its drops, that is, in those meet for it, it shall rejoice. For upon those that are yet babes, and upon the weak, are dropped some portions of the sacraments, because they cannot receive the fullness of the truth. Hear in what manner he drops upon babes, while they are rising up, that is, in their recent rising having small capacities: the Apostle says, To you I could not speak as if to spiritual, but as if to carnal, as if to babes in Christ. [1 Corinthians 3:1] When he says, to babes in Christ, he speaks of them as already risen up, but not yet meet to receive that plenteous wisdom, whereof he says, Wisdom we speak among perfect men. [1 Corinthians 2:6] Let it rejoice in its drops, while it is rising up and is growing, when strengthened it shall receive wisdom also: in the same manner as an infant is fed with milk, and becomes fit for meat, and nevertheless at first out of that very meat for which it was not fit, for it milk is made.

15. You shall bless the crown of the year of Your goodness [Psalm 64:11]. Seed is now sowing, that which is sown is growing, there will be the harvest too. And now over the seed the enemy has sown tares; and there have risen up evil ones among the good, false Christians, having like leaf, but not like fruit. For those are properly called tares, which spring up in the manner of wheat, for instance darnel, for instance wild oats, and all such as have the first leaf the same. Therefore of the sowing of the tares thus says the Lord: There has come an enemy, and has sown over them tares; [Matthew 13:25] but what has he done to the grain? The wheat is not choked by the tares, nay, through endurance of the tares the fruit of the wheat is increased. For the Lord Himself said to certain workmen desiring to root up the tares, Suffer ye both to grow unto the harvest. [Matthew 13:30]...Conquer the devil, and you will have a crown. You shall bless the crown of the year of Your goodness. Again he makes reference to the goodness of God, lest any one boast of his own merits. Your plains shall be filled with abundance.

16. The ends of the desert shall grow fat, and the hills shall be encircled with exultation [Psalm 64:12]. Plains, hills, ends of the desert, the same are also men. Plains, because of the equality: because of equality, I say, from thence just peoples have been called plains. Hills, because of lifting up: because God does lift up in Himself those that humble themselves. Ends of the desert are all nations. Wherefore ends of the desert? Deserted they were, to them no Prophet had been sent: they were in like case as is a desert where no man passes by. No word of God was sent to the nations: to the people Israel alone the Prophets preached. We came to the Lord; the wheat believed among that same people of the Jews. For He said at that time to the disciples, You say, far off is the harvest: look back, and see how white are the lands to harvest. There has been therefore a first harvest, there will be a second in the last age. The first harvest was of Jews, because there were sent to them Prophets proclaiming a coming Saviour. Therefore the Lord said to His disciples, See how white are the lands to harvest: [John 4:35] the lands, to wit, of Judæa. Other men, He says, have laboured, and into their labours you have entered. [John 4:38] The Prophets laboured to sow, and you with the sickle have entered into their labours. There has been finished therefore the first harvest, and thence, with that very wheat which then was purged, has been sown the round world; so that there arises an other harvest, which at the end is to be reaped. In the second harvest have been sown tares, now here there is labour. Just as in that first harvest the Prophets laboured until the Lord came: so in that second harvest the Apostles laboured, and all preachers of the truth labour, even until at the end the Lord send unto the harvest His Angels. Aforetime, I say, a desert there was, but the ends of the desert shall grow fat. Behold where the Prophets had given no sound, the Lord of the Prophets has been received, The ends of the desert shall grow fat, and with exultation the hills shall be encircled.

17. Clothed have been the rams of the sheep [Psalm 64:13]: with exultation must be understood. For with what exultation the hills are encircled, with the same are clothed the rams of the sheep. Rams are the very same as hills. For hills they are because of more eminent grace; rams, because they are leaders of the flocks....They shall shout: thence they shall abound with wheat, because they shall shout. What shall they shout? For a hymn they shall say. For one thing it is to shout against God, another thing to say a hymn; one thing to shout iniquities, another thing to shout the praises of God. If you shout in blasphemy, thorns you have brought forth: if you shout in a hymn, you abound in wheat.

1. This Psalm has on the title the inscription, For the end, a song of a Psalm of Resurrection. When ye hear for the end, whenever the Psalms are repeated, understand it for Christ: the Apostle saying, For the end of the law is Christ, for righteousness to every one believing. [Romans 10:4] In what manner therefore here Resurrection is sung, you will hear, and whose Resurrection it is, as far as Himself deigns to give and disclose. For the Resurrection we Christians know already has come to pass in our Head, and in the members it is to be. The Head of the Church is Christ, [Colossians 1:18] the members of Christ are the Church. That which has preceded in the Head, will follow in the Body. This is our hope; for this we believe, for this we endure and persevere amid so great perverseness of this world, hope comforting us, before that hope becomes reality....The Jews did hold the hope of the resurrection of the dead: and they hoped that themselves alone would rise again to a blessed life because of the work of the Law, and because of the justifications of the Scriptures, which the Jews alone had, and the Gentiles had not. Crucified was Christ, blindness in part happened unto Israel, in order that the fullness of the Gentiles might enter in: [Romans 11:25] as the Apostle says. The resurrection of the dead begins to be promised to the Gentiles also that believe in Jesus Christ, that He has risen again. Thence this Psalm is against the presumption and pride of the Jews, for the comfort of the Gentiles that are to be called to the same hope of resurrection.

2. ...Thence he begins, Be joyful in God. Who? Every land [Psalm 65:1]. Not therefore Judæa alone. See, brethren, after what sort is set forth the universality of the Church in the whole world spread abroad: and mourn ye not only the Jews, who envied the Gentiles that grace, but still more for heretics wail ye. For if they are to be mourned, that have not been gathered together, how much more they that being gathered together have been divided? Jubilate in God every land. What is jubilate? Into the voice of rejoicings break forth if you cannot into that of words. For jubilation is not of words, but the sound alone of men rejoicing is uttered, as of a heart labouring and bringing forth into voice the pleasure of a thing imagined which cannot be expressed. Be joyful in God every land: let no one jubilate in a part: let every land be joyful, let the Catholic Church jubilate. The Catholic Church embraces the whole: whosoever holds a part and from the whole is cut off, should howl, not jubilate.

3. But play ye to His name [Psalm 65:2]. What has he said? By you playing let His name be blessed. But what it is to play? To play is also to take up an instrument which is called a psaltery, and by the striking and action of the hands to accompany voices. If therefore ye jubilate so that God may hear; play also something that men may both see and hear: but not to your own name....For if for the sake of yourselves being glorified ye do good works, we make the same reply as He made to certain of such men, Verily I say unto you, they have received their reward: [Matthew 6:2] and again, Otherwise no reward ye will have with your Father that is in Heaven. [Matthew 6:1] You will say, ought I, then, to hide my works, that I do them not before men? No. But what says He? Let your works shine before men. In doubt then I shall remain. On one side You say to me, Take heed that you do not your righteousness before men: on the other side You say to me, Let your good works shine before men; what shall I keep? What do? What leave undone? A man can as well serve two masters commanding different things as one commanding different things. I command not, says the Lord, different things. The end observe, for the end sing: with what end you do it, see thou. If for this reason you do it, that you may be glorified, I have forbidden it: but if for this reason, that God may be glorified, I have commanded it. Play therefore, not to your own name, but to the name of the Lord your God. Play ye, let Him be lauded: live ye well, let Him be glorified. For whence have ye that same living well? If for everlasting ye had had it, you would never have lived ill; if from yourselves ye had had it, you never would have done otherwise than have lived well. Give glory to His praise. Our whole attention upon the praise of God he directs, nothing for us he leaves whence we should be praised. Let us glory thence the more, and rejoice: to Him let us cleave, in Him let us be praised. You heard when the Apostle was being read, See ye your calling, brethren, how not many wise after the flesh, not many mighty, not many noble, but the foolish things of the world God has chosen to confound the wise. [1 Corinthians 1:26-27]...But the Lord chose afterwards orators also; but they would have been proud, if He had not first chosen fishermen; He chose rich men; but they would have said that on account of their riches they had been chosen, unless at first He had chosen poor men: He chose Emperors afterwards; but better is it, that when an Emperor has come to Rome, he should lay aside his crown, and weep at the monument of a fisherman, than that a fisherman should weep at the monument of an Emperor. For the weak things of the world God has chosen to confound the strong, etc. [1 Corinthians 1:27]...And what follows? The Apostle has concluded, That there might not glory before God any flesh. See ye how from us He has taken away, that He might give glory: has taken away ours, that He might give His own; has taken away empty, that He might give full; has taken away insecure, that He might give solid....

4. Say ye to God, How to be feared are Your works! [Psalm 65:3]. Wherefore to be feared and not to be loved? Hear another voice of a Psalm: Serve the Lord in fear, and exult unto Him with trembling. What means this? Hear the voice of the Apostle: With fear, he says, and trembling, work out your own salvation. [Philippians 2:12] Wherefore with fear and trembling? He has subjoined the reason: for God it is that works in you both to will and to work according to good will. [Philippians 2:13] If therefore God works in you, by the Grace of God you work well, not by your strength. Therefore if you rejoice, fear also: lest perchance that which was given to a humble man be taken away from a proud one....Brethren, if against the Jews of old, cut off from the root of the Patriarchs, we ought not to exalt ourselves, but rather to fear and say to God, How to be feared are Your works: how much less ought we not to exalt ourselves against the fresh wounds of the cutting off! Before there had been cut off Jews, graffed in Gentiles; from the very graft there have been cut off heretics; but neither against them ought we to exalt ourselves; lest perchance he deserve to be cut off, that delights to revile them that are cut off. My brethren, a bishop's voice, however unworthy, has sounded to you: we pray you to beware, whosoever you are in the Church, do not revile them that are not within; but pray ye rather, that they too may be within. For God is able again to graft them in. [Romans 11:23] Of the very Jews the Apostle said this, and it was done in their case. The Lord rose again, and many believed: they perceived not when they crucified, nevertheless afterwards they believed in Him, and there was forgiven them so great a transgression. The shedding of the Lord's blood was forgiven the manslayers, not to say, God-slayers: for if they had known, the Lord of glory they never would have crucified. [1 Corinthians 2:8] Now to the manslayers has been forgiven the shedding of the blood of Him innocent: and that same blood which through madness they shed, through grace they have drunk....O fullness of Gentiles, say thou to God, How to be feared are Your works! and so rejoice thou as that you may fear, be not exalted above the branches cut off.

5. In the multitude of your power Your enemies shall lie to You. For this purpose he says, to You your enemies shall lie, in order that great may be Your power. What is this? With more attention hearken. The power of our Lord Jesus Christ most chiefly appeared in the Resurrection, from whence this Psalm has received its title. And rising again, He appeared to His disciples. [Acts 10:40] He appeared not to His enemies, but to His disciples. Crucified He appeared to all men, rising again to believers: so that afterwards also he that would might believe, and to him that should believe, resurrection might be promised. Many holy men wrought many miracles; no one of them when dead did rise again: because even they that by them were raised to life, were raised to life to die....Because therefore the Jews might say, when the Lord did miracles, Moses has done these things, Elias has done, Eliseus has done them: they might for themselves say these words, because those men also did raise to life dead men, and did many miracles: therefore when from Him a sign was demanded, of the peculiar sign making mention which in Himself alone was to be, He says, This generation crooked and provoking seeks a sign, and a sign shall not be given to it, except the sign of Jonas the Prophet: for as Jonas was in the belly of the whale three days and three nights, so shall be also the Son of Man in the heart of the earth three days and three nights. [Matthew 12:39-40] In what way was Jonas in the belly of the whale? Was it not so that afterwards alive he was vomited out? Hell was to the Lord what the whale was to Jonas. This sign peculiar to Himself He mentioned, this is the most mighty sign. It is more mighty to live again after having been dead, than not to have been dead. The greatness of the power of the Lord as He was made Man, in the virtue of the Resurrection does appear....

6. Observe also the very lie of the false witnesses in the Gospel, and see how it is about Resurrection. For when to the Lord had been said, What sign will You, who does these things, show us? [John 2:18] besides that which He had spoken about Jonah [Matthew 12:39] through another similitude of this same thing also He spoke, that you might know this peculiar sign had been especially pointed out: Destroy this Temple, He says, and in three days I will raise it up. And they said, In forty and six years was built this temple, and will You in three days raise it up? [John 2:19-20] And the evangelist explaining what it was, But this, he says, spoke Jesus of the Temple of His Body. [John 2:21] Behold this His power He said He would show to men in the same thing as that from whence He had given the similitude of a Temple, because of His flesh, which was the Temple of the Divinity hidden within. Whence the Jews outwardly saw the Temple, the Deity dwelling within they saw not. Out of those words of the Lord false witnesses made up a lie to say against Him, out of those very words wherein He mentioned His future Resurrection, in speaking of the Temple. For false witnesses, when they were asked what they had heard Him say, alleged against Him: We heard Him saying, I will destroy this Temple, and after three days I will raise it up. After three days I will raise up, they had heard: I will destroy, they had not heard: but had heard destroy ye. One word they changed and a few letters, in order to support their false testimony. But for whom do you change a word, O human vanity, O human weakness? For the Word, the Unchangeable, do you change a word? You change your word, do you change God's Word?...Wherefore said they that You had said, I will destroy; and said not that which You said, destroy ye? It was, as it were, in order that they might defend themselves from the charge of destroying the Temple without cause. For Christ, because He willed it, died: and nevertheless ye killed Him. Behold we grant you, O you liars, Himself destroyed the Temple. For it has been said by the Apostle, That loved me, and gave up Himself for me. [Galatians 2:20] It has been said of the Father, That His own Son spared not, but gave Him up for us all. [Romans 8:32]...By all means be it that Himself destroyed the Temple, Himself destroyed that said, Power I have to lay down My Soul, and power I have again to take it: no one takes it from Me, but I Myself lay it down from Me, and again I take it. [John 10:18] Be it that Himself has destroyed the Temple in His Grace, in your malice. In the multitude of Your power your enemies shall lie to You. Behold they lie, behold they are believed, behold You are oppressed, behold You are crucified, behold You are insulted, behold head is wagged at You, If Son of God He is, let Him come down from the Cross. [Matthew 27:49] Behold when You will, life You lay down, and with lance in the side art pierced, and Sacraments from Your side flow forth; [John 19:34] You are taken down from the Tree, wound in linens, laid in the sepulchre, there are set guards lest Your disciples take You away; there comes the hour of Your Resurrection, earth is shaken, tombs are cloven, You rise again in secret and appear openly. Where then are those liars? Where is the false testimony of evil will? Have not Your enemies in the multitude of Your power lied to You?

7. Give them also those guards at the Tomb, let them recount what they have seen, let them take money and lie too. [Matthew 28:12]...They too were added to the lie of the enemies: increased was the number of liars, that increased might be the reward of believers. Therefore they lied, in the multitude of Your power they lied: to confound liars You have appeared to men of truth, and You have appeared to those men of truth whom You have made men of truth.

8. Let Jews remain in their lies: to You, because in the multitude of Your power they lied, let there be done that which follows, Let every land worship You, and play to You, play to Your name, O Most Highest [Psalm 65:4]. A little before, Most Lowly, now Most Highest: Most Lowly in the hands of lying enemies; Most Highest above the head of praising Angels. O you Gentiles, O most distant nations, leave lying Jews, come confessing. Come ye, and see the works of the Lord: terrible in counsels above the sons of men [Psalm 65:5]. Son of Man indeed He too has been called, and verily Son of Man He became: very Son of God in the form of God; [Philippians 2:6] very Son of Man in form of a servant: but do not judge of that form by the condition of others alike: terrible He is in counsels above the sons of men. Sons of men took counsel to crucify Christ, being crucified He blinded the crucifiers. What then have ye done, sons of men, by taking keen counsels against your Lord, in whom was hidden Majesty, and to sight shown weakness? You were taking counsels to destroy, He to blind and save; to blind proud men, to save humble men: but to blind those same proud men, to the end that, being blinded they might be humbled, being humbled might confess, having confessed might be enlightened. Terrible in counsels above the sons of men. Terrible indeed. Behold blindness in part to Israel has happened: [Romans 11:25] behold the Jews, out of whom was born Christ, are without: behold the Gentiles, that were against Judæa, in Christ are within. Terrible in counsels above the sons of men.

9. Wherefore what has He done by the terror of His counsel? He has turned the sea into dry land. For this follows, That has turned the sea into dry land [Psalm 65:6]. A sea was the world, bitter with saltness, troubled with tempest, raging with waves of persecutions, sea it was: truly into dry land the sea has been turned, now there thirsts for sweet water the world that with salt water was filled. Who has done this? He that has turned the sea into dry land. Now the soul of all the Gentiles says what? My soul is as it were land without water to You. That has turned the sea into dry land. In the river they shall pass over on foot. Those same persons that have been turned into dry land, though they were before sea, in the river on foot shall pass over. What is the river? The river is all the mortality of the world. Observe a river: some things come and pass by, other things that are to pass by do succeed. Is it not thus with the water of a river, that from earth springs and flows? Every one that is born must needs give place to one going to be born: and all this order of things rolling along is a kind of river. Into this river let not the soul greedily throw herself, let her not throw herself, but let her stand still. And how shall she pass over the pleasures of things doomed to perish? Let her believe in Christ, and she will pass over on foot: she passes over with Him for Leader, on foot she passes over.

10. There we will be joyous in Him. O you Jews, of your own works boast ye: lay aside the pride of boasting of yourselves, take up the Grace of being joyous in Christ. For therein we will be joyous, but not in ourselves: there we will be joyous in Him. When shall we joy? When we shall have passed over the river on foot. Life everlasting is promised, resurrection is promised, there our flesh no longer shall be a river: for a river it is now, while it is mortality. Observe whether there stands still any age. Boys desire to grow up; and they know not how by succeeding years the span of their life is lessened. For years are not added to but taken from them as they grow: just as the water of a river always draws near, but from the source it withdraws. And boys desire to grow up that they may escape the thraldom of elders; behold they grow up, it comes to pass quickly, they arrive at youth: let them that have emerged from boyhood retain, if they are able, their youth: that too passes away. Old age succeeds: let even old age be everlasting; with death it is removed. Therefore a river there is of flesh that is born. This river of mortality, so that it does not by reason of concupiscence of things mortal undermine and carry him away, he easily passes over, that humbly, that is on foot, passes over, He being leader that first has passed over, that of the flood in the way even unto death has drunk, and therefore has lifted up the head. Passing over therefore on foot that river, that is, easily passing over that mortality that glides along, there we will be joyous in Him. But now in what save in Him, or in the hope of Him? For even if we are joyous now, in hope we are joyous; but then in Him we shall be joyous. And now in Him, but through hope: but then face to face. [1 Corinthians 13:12] There we will be joyous in Him.

11. In whom? In Him that reigns in His virtue for everlasting [Psalm 65:7]. For what virtue have we and is it everlasting? If everlasting were our virtue, we should not have slipped, should not have fallen into sin, we should not have deserved penal mortality. He, of His good pleasure, took up that whereunto our desert threw us down. That reigns in His virtue for everlasting. Of Him partakers let us be made, in whose virtue we shall be strong, but He in His own. We enlightened, He a light enlightening: we, being turned away from Him, are in darkness; turned away from Himself He cannot be. With the heat of Him we are warmed; from whence withdrawing we had grown cold, to the Same drawing near again we are warmed. Therefore let us speak to Him that He may keep us in His virtue, because in Him we will be joyous that reigns in His virtue for everlasting.

12. But this thing is not granted to believing Jews alone....The eyes of Him do look upon the Gentiles. And what do we? The Jews will murmur; the Jews will say, what He has given to us, the same to them also; to us Gospel, to them Gospel; to us the Grace of Resurrection, and to them the Grace of Resurrection; does it profit us nothing that we have received the Law, and that in the justifications of the Law we have lived, and have kept the commandments of the fathers? Nothing will it avail? The same to them as to us. Let them not strive, let them not dispute. Let not them that are bitter be exalted in their own selves. O flesh miserable and wasting, are you not sinful? Why cries out your tongue? Let the conscience be listened to. For all men have sinned, and need the glory of God. [Romans 3:23] Know yourself, human weakness. You received the Law, in order that a transgressor also of the Law you might be: [Romans 5:20] for you have not kept and fulfilled that which you received. There has come to you because of the Law, not the justification which the Law enjoins, but the transgression which you have done. If therefore there has abounded sin, why do you envy Grace more abounding. Be not bitter, for let not them that are bitter be exalted in their own selves. He seems in a manner to have uttered a curse in Let not them that are bitter be exalted; yea, be they exalted, but not in themselves. Let them be humbled in themselves, exalted in Christ. For, he that humbles himself shall be exalted; and he that exalts himself shall be humbled. [Matthew 23:12] Let not them that are bitter be exalted in their own selves.

13. Bless our God, you nations [Psalm 65:8]. Behold, there have been driven back they that are bitter, reckoning has been made with them: some have been converted, some have continued proud. Let not them terrify you that grudge the Gentiles Gospel Grace: now has come the Seed of Abraham, in whom are blessed all nations. [Genesis 12:3] Bless ye Him in whom you are blessed, Bless our God, you nations: and hear ye the voice of His praise. Praise not yourselves, but praise Him. What is the voice of His praise? That by His Grace we are whatever of good we are. Who has set my Soul unto life [Psalm 65:9] Behold the voice of his praise: Who has set my Soul unto life. Therefore in death she was: in death she was, in yourself. Thence it is that you ought not to have been exalted in yourselves. Therefore in death she was, in yourself: where will it be in life, save in Him that said, I am the Way, the Truth, and the Life? [John 14:6] Just as to certain believers the Apostle says, You were sometime darkness, but now light in the Lord. [Ephesians 5:8]...And has not given unto motion my feet. He has set my Soul unto life, He guides the feet that they stumble not, be not moved and given unto motion; He makes us to live, He makes us to persevere even unto the end, in order that for everlasting we may live....

14. For you have proved us, O God; You have fired us as silver is fired [Psalm 65:10]. Have not fired us like hay, but like silver: by applying to us fire, You have not turned us into ashes, but You have washed off uncleanness, You have fired us, as silver is fired. And see in what manner God is angry against them, whose Soul He has set unto life. You have led us into a trap: not that we might be caught and die, but that we might be tried and delivered from it. You have laid tribulations upon our back. For having been to ill purpose lifted up, proud we were: having been to ill purpose lifted up, we were bowed down, in order that being bowed down, we should be lifted up for good. You have laid tribulations on our back: You have set men over our heads [Psalm 65:11]. All these things the Church has suffered in sundry and various persecutions: She has suffered this in Her individual members, even now does suffer it. For there is not one, that in this life could say that he was exempt from these trials. Therefore there are set even men over our heads: we endure those whom we would not, we suffer for our betters those whom we know to be worse. But if sins be wanting, a man is justly superior: but by how much there are more sins, by so much he is inferior. And it is a good thing to consider ourselves to be sinners, and thus endure men set over our heads: in order that we also to God may confess that deservedly we suffer. For why do you suffer with indignation that which He does who is just? You have laid tribulations upon our back: You have set men over our heads. God seems to be angry, when He does these things: fear not, for a Father He is, He is never so angry as to destroy. When ill you live, if He spares, He is more angry. In a word, these tribulations are the rods of Him correcting, lest there be a sentence from Him punishing....

15. We have passed through fire and water. Fire and water are both dangerous in this life. Certainly water seems to extinguish fire, and fire seems to dry up water. Thus also these are the trials, wherein abounds this life. Fire burns, water corrupts: both must be feared, both the burning of tribulation and the water of corruption. Whenever there is adversity, and anything which is called unhappiness in this world, there is as it were fire: whenever there is prosperity, and the world's plenty flows about one, there is as it were water. See that fire burn you not, nor water corrupt....Hasten not to the water: through fire pass over to the water, that you may pass over the water also. Therefore also in the mystic rites and in catechising and in exorcising, there is first used fire. For whence ofttimes do the unclean spirits cry out, I burn, if that is not fire? But after the fire of Exorcism we come to Baptism: so that from fire to water, from water unto refreshment. But as in the Sacraments, so it is in the temptations of this world: the straitness of fear draws near first, in place of fire; afterwards fear being removed, we ought to be afraid lest worldly happiness corrupt. But when the fire has not made you burst, and when you have not sunk in the water, but hast swum out; through discipline you pass over to rest, and passing over through fire and water, you are led forth into a place of refreshment. For of those things whereof the signs are in the Sacraments, there are the very realities in that perfection of life everlasting....But we are not torpid there, but we rest: nor though it be called heat, shall we be hot there, but we shall be fervent in spirit. Observe that same heat in another Psalm: nor is there any one that hides himself from the heat thereof. What says also the Apostle? In spirit fervent. [Romans 12:11] Therefore, we have gone over through fire and water: and You have led us forth into a cool place.

16. Observe how not only concerning a cool place, but neither of that very fire to be desired he has been silent: I will enter into Your House in holocausts [Psalm 65:13]. What is a holocaust? A whole sacrifice burned up, but with fire divine. For a sacrifice is called a holocaust, when the whole is burned. One thing are the parts of sacrifices, another thing a holocaust: when the whole is burned and the whole consumed by fire divine, it is called a holocaust: when a part, a sacrifice. Every holocaust indeed is a sacrifice: but not every sacrifice a holocaust. Holocausts therefore he is promising, the Body of Christ is speaking, the Unity of Christ is speaking, I will enter into Your House in holocausts. All that is mine let Your fire consume, let nothing of mine remain to me, let all be Yours. But this shall be in the Resurrection of just men, when both this corruptible shall be clad in incorruption, and this mortal shall be clad in immortality: then shall come to pass that which has been written, 'Death is swallowed up in victory.' [1 Corinthians 15:54] Victory is, as it were, fire divine: when it swallows up our death also, it is a holocaust. There remains not anything mortal in the flesh, there remains not anything culpable in the spirit: the whole of mortal life shall be consumed, in order that in life everlasting it may be consummated, that from death we may be preserved in life. These therefore will be the holocausts. And what shall there be in the holocausts?

17. I will render to You my vows, which my lips have distinguished [Psalm 65:14]. What is the distinction in vows? This is the distinction, that yourself thou censure, Him thou praise: perceive yourself to be a creature, Him the Creator: yourself darkness, Him the Enlightener, to whom you should say, You shall light my lamp, O Lord my God, You shall enlighten my darkness. For whenever you shall have said, O soul, that from yourself you have light, you will not distinguish. If you will not distinguish, you will not render distinct vows. Render distinct vows, confess yourself changeable, Him unchangeable: confess yourself without Him to be nothing, but Himself without you to be perfect; yourself to need Him, but Him not to need you. Cry to Him, I have said to the Lord, My God are You, for my good things You need not. Now though God takes you to Him for a holocaust, He grows not, He is not increased, He is not richer, He becomes not better furnished: whatsoever He makes of you for your sake, is the better for you, not for Him that makes. If you distinguish these things, you render the vows to your God which your lips have distinguished.

18. And my mouth has spoken in my tribulation. How sweet ofttimes is tribulation, how necessary! In that case what has the mouth of the same spoken in his tribulation? Holocausts marrowed I will offer to You [Psalm 65:15]. What is marrowed? Within may I keep Your love, it shall not be on the surface, in my marrow it shall be that I love You. For there is nothing more inward than our marrow: the bones are more inward than the flesh, the marrow is more inward than those same bones. Whosoever therefore on the surface loves God, desires rather to please men, but having some other affection within, he offers not holocausts of marrow: but into whosesoever marrow He looks, him He receives whole. With incense and rams. The rams are the rulers of the Church: the whole Body of Christ is speaking: this is the thing which he offers to God. Incense is what? Prayer. With incense and rams. For especially the rams do pray for the flocks. I will offer to You oxen with he-goats. Oxen we find treading out grain, and the same are offered to God. The Apostle has said, that of the preachers of the Gospel must be understood that which has been written, Of the ox treading out grain the mouth you shall not muzzle. Does God care for oxen? Therefore great are those rams, great the oxen. What of the rest, that perchance are conscious of certain sins, that perchance in the very road have slipped, and, having been wounded, by penitence are being healed? Shall they too continue, and to the holocausts shall they not belong? Let them not fear, he has added he-goats also. I will offer to You oxen with he-goats. By the very yoking are saved the he-goats; of themselves they have no strength, being yoked to bulls they are accepted. For they have made friends of the mammon of iniquity, that the same may receive them into everlasting tabernacles. [Luke 16:9] Therefore those he-goats shall not be on the left, because they have made to themselves friends of the mammon of iniquity. But what he-goats shall be on the left? They to whom shall be said, I hungred, and you gave me not to eat: [Matthew 25:42] not they that have redeemed their sins by almsdeeds.

19. Come ye, hear, and I will tell, all you that fear God [Psalm 65:16]. Let us come, let us hear, what he is going to tell, Come ye, hear, and I will tell. But to whom, Come ye, and hear? All you that fear God. If God ye fear not, I will not tell. It is not possible that it be told to any where the fear of God is not. Let the fear of God open the ears, that there may be something to enter in, and a way whereby may enter in that which I am going to tell. But what is he going to tell? How great things He has done to my soul. Behold, he would tell: but what is he going to tell? Is it perchance how widely the earth is spread, how much the sky is extended, and how many are the stars, and what are the changes of sun and of moon? This creation fulfills its course: but they have very curiously sought it out, the Creator thereof have not known. [Wisdom 13:1] This thing hear, this thing receive, O you that fear God, how great things He has done to my soul: if you will, to yours also. How great things He has done to my soul. To Him with my mouth I have cried [Psalm 65:17]. And this very thing, he says, has been done to his soul; that to Him with his mouth he should cry, has been done, he says, to his soul. Behold, brethren, Gentiles we were, even if not in ourselves, in our parents. And what says the Apostle? You know, when Gentiles you were, to idols without speech how ye went up, being led. [1 Corinthians 12:2] Let the Church now say, how great things He has done to my soul. To Him with my mouth I have cried. I a man to a stone was crying, to a deaf stock I was crying, to idols deaf and dumb I was speaking: now the image of God has been turned to the Creator thereof. I that was saying to a stock, My father you are; and to a stone, You have begotten me: [Jeremiah 2:27] now say, Our Father, which art in Heaven. [Matthew 6:9]...To Him with my mouth I have cried, and I have exalted Him under my tongue. See how in secret He would be uncorrupt that offers marrowed holocausts. This do ye, brethren, this imitate, so that you may say, Come ye, see how great things He has done to my soul. For all those things of which he tells, by His Grace are done in our soul. See the other things of which he speaks.

20. If I have beheld iniquity in my heart, may not the Lord hearken [Psalm 65:18]. Consider now, brethren, how easily, how daily men blushing for fear of men do censure iniquities; He has done ill, He has done basely, a villain the fellow is: this perchance for man's sake he says. See whether you behold no iniquity in your heart, whether perchance that which you censure in another, you are meditating to do, and therefore against him dost exclaim, not because he has done it, but because he has been found out. Return to yourself, within be to yourself a judge. Behold in your hid chamber, in the very inmost recess of the heart, where thou and He that sees are alone, there let iniquity be displeasing to you, in order that you may be pleasing to God. Do not regard it, that is, do not love it, but rather despise it, that is, contemn it, and turn away from it. Whatever pleasing thing it has promised to allure you to sin; whatever grievous thing it has threatened, to drive you on to evil doing; all is nought, all passes away: it is worthy to be despised, in order that it may be trampled upon; not to be eyed lest it be accepted.. ..

21. Therefore God has hearkened to me [Psalm 65:19]. Because I have not beheld iniquity in my heart. And He has listened to the voice of my prayer. Blessed be my God, that has not thrust away my supplication and His mercy from me [Psalm 65:20]. Gather the sense from that place, where he says, Come ye, hear, and I will tell you, all you that fear God, how great things He has done to my soul: he has both said the words which you have heard, and at the end thus he has concluded: Blessed be my God, that has not thrust away my supplication and His mercy from me. For thus there arrives at the Resurrection he that speaks, where already we also are by hope: yea both it is we ourselves, and this voice is ours. So long therefore as here we are, this let us ask of God, that He thrust not from us our supplication, and His mercy, that is, that we pray continually, and He continually pity. For many become feeble in praying, and in the newness of their own conversion pray fervently, afterwards feebly, afterwards coldly, afterwards negligently: as if they have become secure. The foe watches: you sleep. The Lord Himself has given commandment in the Gospel, how it behooves men always to pray and not to faint. And he gives a comparison from that unjust judge, who neither feared God, nor regarded man, whom that widow daily importuned to hear her; and he yielded for weariness, that was not influenced by pity: and the naughty judge says to himself, Though neither God I fear, nor men I regard, even because of the weariness which this widow daily puts upon me, I will hear her cause, and will avenge her. And the Lord says, If a naughty judge has done this, shall not your Father avenge His chosen, that to Him do cry day and night? Yea, I say unto you, He shall make judgment of them speedily. Therefore let us not faint in prayer. Though He puts off what He is going to grant, He puts it not away: being secure of His promise, let us not faint in praying, and this is by His goodness. Therefore he has said, Blessed is my God, that has not thrust away my supplication and His mercy from me. When you have seen your supplication not thrust away from you, be secure, that His mercy has not been thrust away from you.

1. Your Love remembers, that in two Psalms, which have been already treated of, we have stirred up our soul to bless the Lord, and with godly chant have said, Bless thou, O my soul, the Lord. If therefore we have stirred up our soul in those Psalms to bless the Lord, in this Psalm is well said, May God have pity on us, and bless us [Psalm 66:1]. Let our soul bless the Lord, and let God bless us. When God blesses us, we grow, and when we bless the Lord, we grow, to us both are profitable. He is not increased by our blessing, nor is He lessened by our cursing. He that curses the Lord, is himself lessened: he that blesses the Lord, is himself increased. First, there is in us the blessing of the Lord, and the consequence is that we also bless the Lord. That is the rain, this the fruit. Therefore there is rendered as it were fruit to God the Husbandman, raining upon and tilling us. Let us chant these words with no barren devotion, with no empty voice, but with true heart. For most evidently God the Father has been called a Husbandman. [John 15:1] The Apostle says, God's husbandry you are, God's building you are. [1 Corinthians 3:9] In things visible of this world, the vine is not a building, and a building is not a vineyard: but we are the vineyard of the Lord, because He tills us for fruit; the building of God we are, since He who tills us, dwells in us. And what says the same Apostle? I have planted, Apollos has watered, but the increase God has given. Therefore neither he that plants is anything, nor he that waters, but He that gives the increase, even God. [1 Corinthians 3:6-7] He it is therefore that gives the increase. Are those perchance the husbandmen? For a husbandman he is called that plants, that waters: but the Apostle has said, I have planted, Apollos has watered. Do we enquire whence himself has done this? The Apostle makes answer, Yet not I, but the Grace of God with me. [1 Corinthians 15:10] Therefore wherever thou turn you, whether through Angels, you will find God your Husbandman; whether through Prophets, the Same is your Husbandman; whether through Apostles, the very Same acknowledge to be your Husbandman. What then of us? Perchance we are the labourers of that Husbandman, and this too with powers imparted by Himself, and by Grace granted by Himself....

2. Lighten His countenance upon us. You were perchance going to enquire, what is bless us? In many ways men would have themselves to be blessed of God: one would have himself to be blessed, so that he may have a house full of the necessary things of this life; another desires himself to be blessed, so that he may obtain soundness of body without flaw; another would have himself to be blessed, if perchance he is sick, so that he may acquire soundness; another longing for sons, and perchance being sorrowful because none are born, would have himself to be blessed so that he may have posterity. And who could number the various wishes of men desiring themselves to be blessed of the Lord God? But which of us would say, that it was no blessing of God, if either husbandry should bring him fruit, or if any man's house should abound in plenty of things temporal, or if the very bodily health be either so maintained that it be not lost, or, if lost, be regained?...

3. Every soul that is blessed is simple, not cleaving to things earthly nor with glued wings grovelling, but beaming with the brightness of virtues, on the twin wings of twin love does spring into the free air; and sees how from her is withdrawn that whereon she was treading, not that whereon she was resting, and she says securely, The Lord has given, the Lord has taken away; as it has pleased the Lord, so has been done: be the name of the Lord blessed....But let not perchance any weak man say, when shall I be of so great virtue, as was holy Job? The mightiness of the tree you wonder at, because but now you have been born: this great tree, whereat you wonder, under the branches and shade whereof you cool yourself, has been a switch. But do you fear lest there be taken away from you these things, when such you shall have become? Observe that they are taken away from evil men also. Why therefore do you delay conversion? That which you fear when good to lose, perchance if evil you will lose still. If being good you shall have lost them, there is by you the Comforter that has taken them away: the coffer is emptied of gold; the heart is full of faith: without, poor you are, but within, rich you are: your riches with you you carry, which you would not lose, even if naked from shipwreck you should escape. Why does not the loss, that perchance, if evil, you will lose, find you good; forasmuch as you see evil men also suffer loss? But with greater loss they are stricken: empty is the house, more empty the conscience is. Whatsoever evil man shall have lost these things, has nothing to hold by without, has nothing within whereon he may rest. He flees when he has suffered loss from the place where before the eyes of men with the display of riches he used to vaunt himself; now in the eyes of men to vaunt himself he is not able: to himself within he returns not, because he has nothing. He has not imitated the ant, he has not gathered to himself grains, while it was summer. What have I meant by, while it was summer? While he had quietude of life, while he had this world's prosperity, when he had leisure, when happy he was being called by all men, his summer it was. He should have imitated the ant, he should have heard the Word of God, he should have gathered together grains, and he should have stored them within. There had come the trial of tribulation, there had come upon him a winter of numbness, tempest of fear, the cold of sorrow, whether it were loss, or any danger to his safety, or any bereavement of his family; or any dishonour and humiliation; it was winter; the ant falls back upon that which in summer she has gathered together; and within in her secret store, where no man sees, she is recruited by her summer toils. When for herself she was gathering together these stores in summer, all men saw her: when on these she feeds in winter, no one sees. What is this? See the ant of God, he rises day by day, he hastens to the Church of God, he prays, he hears lection, he chants hymn, he digests that which he has heard, with himself he thinks thereon, he stores within grains gathered from the threshing-floor. They that providently hear those very things which even now are being spoken of, do thus, and by all men are seen to go forth to the Church, go back from Church, to hear sermon, to hear lection, to choose a book, open and read it: all these things are seen, when they are done. That ant is treading his path, carrying and storing up in the sight of men seeing him. There comes winter sometime, for to whom comes it not? There chances loss, there chances bereavement: other men pity him perchance as being miserable, who know not what the ant has within to eat, and they say, miserable he whom this has befallen, or what spirits, do you think, has he whom this has befallen? How afflicted is he? He measures by himself, has compassion according to his own strength; and thus he is deceived: because the measure wherewith he measures himself, he would apply to him whom he knows not....O sluggard, gather in summer while you are able; winter will not suffer you to gather, but to eat that which you shall have gathered. For how many men so suffer tribulation, that there is no opportunity either to read anything, or to hear anything, and they obtain no admittance, perchance, to those that would comfort them. The ant has remained in her nest, let her see if she has gathered anything in summer, whereby she may recruit herself in winter.

4. ...There is a double interpretation, both must be given: lighten, he says, Your face upon us, show to us Your countenance. For God does not ever light His countenance, as if ever it had been without light: but He lights it upon us, so that what was hidden from us, is opened to us, and that which was, but to us was hidden, is unveiled upon us, that is, is lightened. Or else surely it is, Your image lighten upon us: so that he said this, in lighten Your countenance upon us: You have imprinted Your countenance upon us; You have made us after Your image and Your likeness, [Genesis 1:26] You have made us Your coin; but Your image ought not in darkness to remain: send a ray of Your wisdom, let it dispel our darkness, and let there shine in us Your image; let us know ourselves to be Your image, let us hear what has been said in the Song of Songs, If You shall not have known Yourself, O fair one among women. [Song of Songs 1:8] For there is said to the Church, If You shall not have known Yourself. What is this? If You shall not have known Yourself to have been made after the image of God. O Soul of the Church, precious, redeemed with the blood of the Lamb immaculate, observe of how great value You are, think what has been given for You. Let us say, therefore, and let us long that He may lighten His face upon us. We wear His face: in like manner as the faces of emperors are spoken of, truly a kind of sacred face is that of God in His own image: but unrighteous men know not in themselves the image of God. In order that the countenance of God may be lightened upon them, they ought to say what? You shall light my candle, O Lord my God, You shall light my darkness. I am in the darkness of sins, but by the ray of Your wisdom dispelled be my darkness, may Your countenance appear; and if perchance through me it appears somewhat deformed, by You be there reformed that which by You has been formed.

5. That we may know on earth Your way [Psalm 66:2]. On earth, here, in this life, we may know Your way. What is, Your way? That which leads to You. May we acknowledge whither we are going, acknowledge where we are as we go; neither in darkness we can do. Afar You are from men sojourning, a way to us You have presented, through which we must return to You. Let us acknowledge on earth Your way. What is His way wherein we have desired, That we may know on earth Your way? We are going to enquire this ourselves, not of ourselves to learn it. We can learn of it from the Gospel: I am the Way, [John 14:6] the Lord says: Christ has said, I am the Way. But do you fear lest you stray? He has added, And the Truth. Who strays in the Truth? He strays that has departed from the Truth. The Truth is Christ, the Way is Christ: walk therein. Do you fear lest you die before thou attain unto Him? I am the Life: I am, He says, the Way and the Truth and the Life. As if He were saying, What do you fear? Through Me you walk, to Me you walk, in Me you rest. What therefore means, We may know on earth Your Way, but we may know on earth Your Christ? But let the Psalm itself reply: lest ye think that out of other Scriptures there must be adduced testimony, which perchance is here wanting: by repetition he has shown what signified, That we may know on earth Your Way: and as if you were inquiring, In what earth, what way? In all nations Your Salvation. In what earth, you are inquiring? Hear: In all nations. What way are you seeking? Hear: Your Salvation. Is not perchance Christ his Salvation? And what is that which the old Symeon has said, that old man, I say, in the Gospel, preserved full of years even unto the infancy of the Word? [Luke 2:30] For that old man took in his hands the Infant Word of God. Would He that in the womb deigned to be, disdain to be in the hands of an old man? The Same was in the womb of the virgin, as was in the hands of the old man, a weak infant both within the bowels, and in the old man's hand, to give us strength, by whom were made all things; and if all things, even His very mother. He came humble, He came weak, but clothed with a weakness to be changed into strength, because though He was crucified of weakness, yet He lives of the virtue of God, [2 Corinthians 13:4] the Apostle says. He was then in the hands of an old man. And what says that old man? Rejoicing that now he must be loosed from this world, seeing how in his own hand was held He by whom and in whom his Salvation was upheld; he says what? Now You let go, he says, O Lord, Your servant in peace, for my eyes have seen Your Salvation. [Luke 2:29-30] Therefore, May God bless us, and have pity on us; may He lighten His countenance upon us, that we may know on earth Your Way! In what earth? In all nations. What Way? Your Salvation.

6. What follows because the Salvation of God is known in all nations? Let the peoples confess to You, O God [Psalm 66:3]; confess to You, he says, all peoples. There stands forth a heretic, and he says, In Africa I have peoples: and another from another quarter, And I in Galatia have peoples. You in Africa, he in Galatia: therefore I require one that has them everywhere. You have indeed dared to exult at that voice, when you heard, Let the peoples confess to You, O God. Hear the following verse, how he speaks not of a part: Let there confess to You all peoples. Walk ye in the Way together with all nations; walk ye in the Way together with all peoples, O sons of peace, sons of the One Catholic Church, walk ye in the Way, seeing as you walk. Wayfarers do this to beguile their toil. Sing ye in this Way; I implore you by that Same Way, sing ye in this Way: a new song sing ye, let no one there sing old ones: sing ye the love-songs of your fatherland, let no one sing old ones. New Way, new wayfarer, new song. Hear thou the Apostle exhorting you to a new song: Whatever therefore is in Christ is a new creature; old things have passed away, behold they have been made new. A new song sing ye in the way, which you have learned on the earth. In what earth? In all nations. Therefore even the new song does not belong to a part. He that in a part sings, sings an old song: whatever he please to sing, he sings an old song, the old man sings: divided he is, carnal he is. Truly in so far as carnal he is, so far he is old; and in so far as he is spiritual, so far new. See what says the Apostle: I could not speak to you as if to spiritual, but as if to carnal. [1 Corinthians 3:1] Whence proves he them carnal? For while one says, I am of Paul; but another, I of Apollos: are you not, he says, carnal? [1 Corinthians 3:4] Therefore in the Spirit a new song sing thou in the safe way. Just as wayfarers sing, and ofttimes in the night sing. Awful round about all things do sound, or rather they sound not around, but are still around; and the more still the more awful; nevertheless, even they that fear robbers do sing. How much more safely you sing in Christ! That way has no robber, unless thou by forsaking the way fallest in the hands of a robber....Why fear ye to confess, and in your confession to sing a new song together with all the earth; in all the earth, in Catholic peace, do you fear to confess to God, lest He condemn you that hast confessed? If having not confessed you lie concealed, having confessed you will be condemned. You fear to confess, that by not confessing can not be concealed: you will be condemned if you have held your peace, that might have been delivered, by having confessed. O God, confess to You all peoples.

7. And because this confession leads not to punishment, he continues and says, Let the nations rejoice and exult [Psalm 66:4]. If robbers after confession made do wail before man, let the faithful after confessing before God rejoice. If a man be judge, the torturer and his fear exact from a robber a confession: yea sometimes fear wrings out confession, pain extorts it: and he that wails in tortures, but fears to be killed if he confess, supports tortures as far as he is able: and if he shall have been overcome by pain, he gives his voice for death. Nowise therefore is he joyful; nowise exulting: before he confesses the claw tears him; when he has confessed, the executioner leads him along a condemned felon: wretched in every case. But let the nations rejoice and exult. Whence? Through that same confession. Why? Because good He is to whom they confess: He exacts confession, to the end that He may deliver the humble; He condemns one not confessing, to the end that He may punish the proud. Therefore be thou sorrowful before you confess, after having confessed exult, now you will be made whole. Your conscience had gathered up evil humours, with boil it had swollen, it was torturing you, it suffered you not to rest: the Physician applies the fomentations of words, and sometimes He lances it, He applies the surgeon's knife by the chastisement of tribulation: do thou acknowledge the Physician's hand, confess thou, let every evil humour go forth and flow away in confession: now exult, now rejoice, that which remains will be easy to be made whole....Let the nations rejoice and exult, for You judge the peoples in equity. And that unrighteous men may not fear, he has added, and the nations on the earth You direct. Depraved were the nations and crooked were the nations, perverse were the nations; for the ill desert of their depravity, and crookedness and perverseness, the Judge's coming they feared: there comes the hand of the same, it is stretched out mercifully to the peoples, they are guided in order that they may walk the straight way; why should they fear the Judge to come, that have first acknowledged Him for a Corrector? To His hand let them give up themselves, Himself guides the nations on the earth. But guided nations are walking in the Truth, are exulting in Him, are doing good works; and if perchance there comes in any water (for on sea they are sailing) through the very small holes, through the crevices into the hold, pumping it out by good works, lest by more and more coming it accumulate, and sink the ship, pumping it out daily, fasting, praying, doing almsdeeds, saying with pure heart, Forgive us our debts, as also we forgive our debtors [Matthew 6:12] — saying such words walk thou secure, and exult in the way, sing in the way. Do not fear the Judge: before you were a believer, you found a Saviour. You ungodly He sought out that He might redeem, you redeemed will He forsake so as to destroy? And the nations on earth You direct.

8. He exults, rejoices, exhorts, he repeats those same verses in exhortation. The earth has given her fruit [Psalm 66:6]. What fruit? Let all peoples confess to You. Earth it was, of thorns it was full; there came the hand of One rooting them up, there came a calling by His majesty and mercy, the earth began to confess; now the earth gives her fruit. Would she give her fruit unless first she were rained on? Would she give her fruit, unless first the mercy of God had come from above? Let them read to me, you say, how the earth being rained upon gave her fruit. Hear of the Lord raining upon her: Repent, for the kingdom of heaven is at hand. [Matthew 3:2] He rains, and that same rain is thunder; it terrifies: fear thou Him thundering, and receive Him raining. Behold, after that voice of a thundering and raining God, after that voice let us see something out of the Gospel itself. Behold that harlot of ill fame in the city burst into a strange house into which she had not been invited by the host, but by One invited she had been called; [Luke 7:37] called not with tongue, but by Grace. The sick woman knew that she had there a place, where she was aware that her Physician was sitting at meat. She has gone in, that was a sinner; she dares not draw near save to the feet: she weeps at His feet, she washes with tears, she wipes with hair, she anoints with ointment. Why do you wonder? The earth has given her fruit. This thing, I say, came to pass by the Lord raining there through His own mouth; there came to pass the things whereof we read in the Gospel; and by His raining through His clouds, by the sending of the Apostles and by their preaching the truth, the earth more abundantly has given her fruit, and that crop now has filled the round world.

9. The fruit of the earth was first in Jerusalem. For from thence began the Church: there came there the Holy Spirit, and filled full the holy men gathered together in one place; miracles were done, with the tongues of all men they spoke. They were filled full of the Spirit of God, the people were converted that were in that place, fearing and receiving the divine shower, by confession they brought forth so much fruit, that all their goods they brought together into a common stock, making distribution to the poor, in order that no one might call anything his own, but all things might be to them in common, and they might have one soul and one heart unto God. [Acts 4:32] For there had been forgiven them the blood which they had shed, it had been forgiven them by the Lord pardoning, in order that now they might even learn to drink that which they had shed. Great in that place is the fruit: the earth has given her fruit, both great fruit, and most excellent fruit. Ought by any means that earth alone to give her fruit? May there bless us God, our God, may there bless us God [Psalm 66:7]. Still may He bless us: for blessing in multiplication is wont most chiefly and properly to be perceived. Let us prove this in Genesis; see the works of God: God made light, [Genesis 1:3] and God made a division between light and darkness: the light He called day, and the darkness He called night. It is not said, He blessed the light. For the same light returns and changes by days and nights. He calls the sky the firmament between waters and waters: it is not said, He blessed the sky: He severed the sea from the dry land, and named both, the dry land earth, and the gathering together of the waters sea: neither here is it said, God blessed....

10. How should we will that to us He come? By living well, by doing well. Let not things past please us; things present not hold us; let us not close the ear as it were with tail, let us not press down the ear on the ground; lest by things past we be kept back from hearing, lest by things present we be entangled and prevented from meditating on things future; let us reach forth unto those things which are before, let us forget things past. [Philippians 3:13] And that for which now we toil, for which now we groan, for which now we sigh, of which now we speak, which in part, however small soever, we perceive, and to receive are not able, we shall receive, we shall thoroughly enjoy in the resurrection of the just. Our youth shall be renewed as an eagle's, if only our old man we break against the Rock of Christ. Whether those things be true, brethren, which are said of the serpent, or those which are said of the eagle, or whether it be rather a tale of men than truth, truth is nevertheless in the Scriptures, and not without reason the Scriptures have spoken of this: let us do whatever it signifies, and not toil to discover how far that is true. Be thou such an one, as that your youth may be able to be renewed as an eagle's. And know that it cannot be renewed, unless your old man on the Rock shall have been broken off: that is, except by the aid of the Rock, except by the aid of Christ, you will not be able to be renewed. Do not thou because of the pleasantness of the past life be deaf to the word of God: do not by things present be so held and entangled, as to say, I have no leisure to read, I have no leisure to hear. This is to press down the ear upon the ground. Do thou therefore not be such an one: but be such an one as on the other side you find, that is, so that thou forget things past, unto things before reach yourself out, in order that your old man on the Rock you may break off. And if any comparisons shall have been made for you, if you have found them in the Scriptures, believe: if you shall not have found them spoken of except by report, do not very much believe them. The thing itself perchance is so, perchance is not so. Do thou profit by it, let that comparison avail for your salvation. You are unwilling to profit by this comparison, by some other profit, it matters not provided thou do it: and, being secure, wait for the Kingdom of God, lest your prayer quarrel with you. For, O Christian man, when you say, Your Kingdom come, how do you say, Your kingdom come? [Matthew 6:10] Examine your heart: see, behold, Your kingdom come: He cries out to you, I come: do you not fear? Often we have told Your Love: both to preach the truth is nothing, if heart from tongue dissent: and to hear the truth is nothing, if fruit follow not hearing. From this place exalted as it were we are speaking to you: but how much we are beneath your feet in fear, God knows, who is gracious to the humble; for the voices of men praising do not give us so much pleasure as the devotion of men confessing, and the deeds of men now righteous. And how we have no pleasure but in your advances, but by those praises how much we are endangered, He knows, whom we pray to deliver us from all dangers, and to deign to know and crown us together with you, saved from every trial, in His Kingdom.

1. Of this Psalm, the title seems not to need operose discussion: for simple and easy it appears. For thus it stands: For the end, for David himself a Psalm of a Song. But in many Psalms already we have reminded you what is at the end: for the end of the Law is Christ for righteousness to every man believing: [Romans 10:4] He is the end which makes perfect, not that which consumes or destroys. Nevertheless, if any one endeavours to inquire, what means, a Psalm of a Song: why not either Psalm or Song, but both; or what is the difference between Psalm of Song, and Song of Psalm, because even thus of some Psalms the titles are inscribed: he will find perchance something which we leave for men more acute and more at leisure than ourselves....

2. Let God rise up, and let His enemies be scattered [Psalm 67:1]. Already this has come to pass, Christ has risen up, who is over all things, God blessed for ever, [Romans 9:5] and His enemies have been dispersed through all nations, to wit, the Jews; in that very place, where they practised their enmities, being overthrown in war, and thence through all places dispersed: and now they hate, but fear, and in that very fear they do that which follows, And let them that hate Him flee from His face. The flight indeed of the mind is fear. For in carnal flight, whither flee they from the face of Him who everywhere shows the efficacy of His presence? Whither shall I depart, says he, from Your Spirit, and from Your face whither shall I flee? With mind, therefore, not with body, they flee; to wit, by being afraid, not by being hidden; and not from that face which they see not, but from that which they are compelled to see. For the face of Him has His presence in His Church been called....

3. As smoke fails, let them fail [Psalm 67:2]. For they lifted up themselves from the fires of their hatred unto the vapouring of pride, and against Heaven setting their mouth, and shouting, Crucify, Crucify, [John 19:6] Him taken captive they derided, Him hanging they mocked: and being soon conquered by that very Person against whom they swelled victorious, they vanished away. As wax melts from the face of fire, so let sinners perish from the face of God. Though perchance in this passage he has referred to those men, whose hard-heartedness in tears of penitence is dissolved: yet this also may be understood, that he threatens future judgment; because though in this world like smoke, in lifting up themselves, that is, in priding themselves, they have melted away, there will come to them at the last final damnation, so that from His face they will perish for everlasting, when in His own glory He shall have appeared, like fire, for the punishment of the ungodly, and the light of the righteous.

4. Lastly, there follows, And let just men be joyous, and exult in the sight of God, let them delight in gladness [Psalm 67:3]. For then shall they hear, Come, you blessed of My Father, receive ye the kingdom. Let them be joyous, therefore, that have toiled, and exult in the sight of God. For there will not be in this exultation, as though it were before men, any empty boasting; but (it will be) in the sight of Him who unerringly looks into that which He has granted. Let them delight in gladness: no longer exulting with trembling, as in this world, so long as human life is a trial upon earth. Secondly, he turns himself to those very persons to whom he has given so great hope, and to them while here living he speaks and exhorts: Sing ye to God, psalm ye to His name [Psalm 67:4]. Already on this subject in the exposition of the Title we have before spoken that which seemed meet. He sings to God, that lives to God: He psalms to His name, that works unto His Glory. In singing thus, in psalming thus, that is, by so living, by so working, a way make ye to Him, he says, that has ascended above the setting. A way make ye to Christ: so that through the beautiful feet of men telling good tidings, [Isaiah 52:7] the hearts of men believing many have a way opened to Him. For the Same is He that has ascended above the setting: either because the new life of one turned to Him receives Him not, except the old life shall have set by his renouncing this world, or because He ascended above the setting, when by rising again He conquered the downfall of the body. For The Lord is His name. Which if they had known, the Lord of glory they never would have crucified. [1 Corinthians 2:8]

5. Exult ye in the sight of Him, O you to whom has been said, Sing ye to God, psalm ye to the name of Him, a way make ye to Him that has ascended above the setting, also exult in the sight of Him: as if sorrowful, yet always rejoicing. [2 Corinthians 6:10] For while you make a way to Him, while you prepare a way whereby He may come and possess the nations, you are to suffer in the sight of men many sorrowful things. But not only faint not, but even exult, not in the sight of men, but in the sight of God. In hope rejoicing, in tribulation enduring: [Romans 12:12] exult ye in the sight of Him. For they that in the sight of men trouble you, shall be troubled by the face of Him, the Father of orphans and Judge of widows [Psalm 67:5]. For desolate they suppose them to be, from whom ofttimes by the sword of the Word of God [Matthew 10:34] both parents from sons, and husbands from wives, are severed: but persons destitute and widowed have the consolation of the Father of orphans and Judge of widows: they have the consolation of Him that say to Him, For my father and my mother have forsaken me, but the Lord has taken up me: and they that have hoped in the Lord, continuing in prayers by night and by day: [1 Timothy 5:5] by whose face those men shall be troubled when they shall have seen themselves prevail nothing, for that the whole world has gone away after Him. [John 12:19] For out of those orphans and widows, that is, persons destitute of partnership in this world's hope, the Lord for Himself does build a Temple: whereof in continuation he says, The Lord is in His holy place.

6. For what is His place he has disclosed, when he says, God that makes to dwell men of one mood in a house [Psalm 67:6]: men of one mind, of one sentiment: this is the holy place of the Lord. For when he had said, The Lord is in His holy place: as though we were inquiring in what place, since He is everywhere wholly, and no place of corporal space contains Him; immediately he has subjoined somewhat, that we should not seek Him apart from ourselves, but rather being of one mood dwelling in a house, we should deserve that He also Himself deign to dwell among us. This is the holy place of the Lord, the thing that most men seek to have, a place where in prayer they may be hearkened unto....For as in a great house of a man, the Lord thereof does not abide in every place whatsoever, but in some place doubtless more private and honourable: so God dwells not in all men that are in His house (for He dwells not in the vessels of dishonour), but His holy place are they whom He makes to dwell of one mood, or of one manner, in a house. For what are called τρόποι in Greek, by both modi and mores (moods and manners), in Latin may be interpreted. Nor has the Greek writer, Who makes to dwell, but only makes to dwell. The Lord, then, is in His holy place....

7. But to prove that by His Grace He builds to Himself this place, not for the sake of the merits preceding of those persons out of whom He builds it, see what follows: Who leads forth men fettered, in strength. For He looses the heavy bonds of sins, wherewith they were fettered so that they could not walk in the way of the commandments: but He leads them forth in strength, which before His Grace they had not. Likewise men provoking that dwell in the tombs: that is, every way dead, taken up with dead works. For these men provoke Him to anger by withstanding justice: for those fettered men perchance would walk, and are not able, and are praying of God that they may be able, and are saying to Him, From my necessities lead me forth. By whom being heard, they give thanks, saying, You have broken asunder my bonds. But these provoking men that dwell in the tombs, are of that kind, which in another passage the Scripture points out, saying, From a dead man, as from one that is not, confession perishes. [Sirach 17:28] Whence there is this saying, When a sinner shall have come into the depth of evil things, he despises. [Proverbs 18:3] For it is one thing to long for, another thing to fight against righteousness: one thing from evil to desire to be delivered, another thing one's evil doings to defend rather than to confess: both kinds nevertheless the Grace of Christ leads forth in strength. With what strength, but that wherewith against sin even unto blood they are to strive? For out of each kind are made meet persons, whereof to construct His holy place; those being loosened, these being raised to life. For even of the woman, whom Satan had bound for eighteen years, by His command He loosed the bonds; [Luke 13:16] and Lazarus' death by His voice He overcame. [John 11:43] He that has done these things in bodies, is able to do more marvellous things in characters, and to make men of one mood to dwell in a house: leading forth men fettered in strength, likewise men provoking that dwell in the tombs.

8. O God, when You went forth before Your people [Psalm 67:7]. His going forth is perceived, when He appears in His works. But He appears not to all men, but to them that know how to spy out His works. For I do not now speak of those works which are conspicuous to all men, Heaven and earth and sea and all things that in them are; but the works whereby He leads forth men fettered in strength, likewise men provoking that dwell in the tombs, and makes them of one manner to dwell in a house. Thus He goes forth before His people, that is, before those that do perceive this His Grace. Lastly, there follows, When You went by in the desert, the earth was moved [Psalm 67:8]. A desert were the nations, which knew not God: a desert they were, where by God Himself no law had been given, where no Prophet had dwelled, and foretold the Lord to come. When, then, You went by in the desert, when You were preached in the nations; the earth was moved, to the faith earthly men were stirred up. But whence was it moved? For the heavens dropped from the face of God. Perchance here some one calls to mind that time, when in the desert God was going over before His people, before the sons of Israel, by day in the pillar of cloud, by night in the brightness of fire; [Exodus 13:21] and determines that thus it is that the heavens dropped from the face of God, for manna He rained upon His people: [Exodus 16:15] that the same thing also is that which follows, Mount Sina from the face of the God of Israel, with voluntary rain severing God to Your inheritance [Psalm 67:9], namely, the God that on Mount Sina spoke to Moses, when He gave the Law, so that the manna is the voluntary rain, which God severed for His inheritance, that is, for His people; because them alone He so fed, not the other nations also: so that what next he says, and it was weakened, is understood of the inheritance being itself weakened; for they murmuring, fastidiously loathed the manna, longing for victuals of flesh, and those things on which they had been accustomed to live in Egypt. [Numbers 11:5-6]... Lastly, all those men in the desert were stricken down, nor were any of them except two found worthy to go into the land of promise. [Numbers 14:23-24] Although even if in the sons of them that inheritance be said to have been perfected, we ought more readily to hold to a spiritual sense. For all those things in a figure did happen to them; [1 Corinthians 10:11] until the day should break, and the shadows should be removed. [Song of Songs 2:17]

9. May then the Lord open to us that knock; and may the secret things of His mysteries, as far as Himself vouchsafes, be disclosed. For in order that the earth might be moved to the Truth when into the desert of the Gentiles the Gospel was passing, the Heavens dropped from the face of God. These are the Heavens, whereof in another Psalm is sung, The Heavens are telling forth the glory of God.. .. So here also, the Heavens dropped; but from the face of God. For even these very persons have been saved through faith, and this not of themselves, but God's gift it is, not of works, lest perchance any man should be lifted up. For of Himself we are the workmanship, [Ephesians 2:8-10] that makes men of one mood to dwell in a house.

10. But what is that which follows, Mount Sina from the face of the God of Israel? Must there be understood dropped; so that what he has called by the name of Heavens, the same he has willed to be understood under the name of Mount Sina also; just as we said that those are called mountains, which were called Heavens? Nor in this sense ought it to move us that He says mountain, not mountains, while in that place they were called Heavens, not Heaven: for in another Psalm also after it had been said, The Heavens are telling forth the glory of God: after the manner of Scripture repeating the same sense in different words, subsequently there is said, And the firmament tells the works of His hands. First he said Heavens, not Heaven: and yet afterwards not firmaments, but firmament. For God called the firmament Heaven, [Genesis 1:8] as in Genesis has been written. Thus then Heavens and Heaven, mountains and mountain, are not a different thing, but the very same thing: just as Churches many, and the One Church, are not a different thing, but the very same thing. Why then Mount Sina, which genders unto bondage? [Galatians 4:24] as says the Apostle. Is perchance the Law itself to be understood in Mount Sina, as that which the Heavens dropped from the face of God, in order that the earth might be moved? And is this the very moving of the earth, when men are troubled, because the Law they cannot fulfil? But if so it is, this is the voluntary rain, whereof in confirmation he says, Voluntary rain God severing to Your inheritance: because He has not done so to any nation, and His judgment He has not manifested to them. God therefore set apart this voluntary rain to His inheritance because He gave the Law. And there was made weak, either the Law, or the inheritance. The Law may be understood to have been made weak, because it was not fulfilled; not that of itself it is weak, but because it makes men weak, by threatening punishment, and not aiding through grace. For also the very word the Apostle has used, where he says, For that which was impossible of the Law, wherein it was made weak through the flesh: [Romans 8:3] willing to intimate that through the Spirit it is fulfilled: nevertheless, itself he has said is made weak, because by weak men it cannot be fulfilled. But the inheritance, that is, the people, without any doubt is understood to have been made weak by the giving to them of the Law. For the Law came in, that transgression might abound. [Romans 5:20] But that which follows, But You have made it perfect, to the Law is thus referred, forasmuch as it is made perfect, that is, is fulfilled after that which the Lord says in the Gospel, I have not come to annul the Law, but to fulfil. [Matthew 5:17]... There is in these words yet another sense: which seems to me more to approve itself. For much more in accordance with the context, grace itself is understood to be the voluntary rain, because with no preceding merits of works it is given gratis. For if grace, no longer of works: otherwise grace no longer is grace. [Romans 11:6]...But to humble men He gives grace. [James 4:6] And it was made weak, but You have made it perfect: because virtue in weakness is perfected. [2 Corinthians 12:9] Some copies indeed, both Latin and Greek, have not Mount Sina; but, from the face of the God of Sina, from the face of the God of Israel. That is, The Heavens dropped from the face of God: and, as if enquiry were made of what God, from the face of the God, he says, of Sina, from the face of the God of Israel, that is, from the face of the God that gave the Law to the people of Israel. Why then the Heavens dropped from the face of God, from the face of this God, but because thus was fulfilled that which had been foretold, Blessing He shall give that has given the Law? The Law whereby to terrify a man that relies on human powers; blessing, whereby He delivers a man that hopes in God. You then, O God, hast made perfect Your inheritance; because it is made weak in itself, in order that it may be made perfect by You.

11. Your animals shall dwell therein [Psalm 67:10]. Yours, not their own; to You subject, not for themselves free; for You needy, not for themselves sufficient. Lastly, he continues, You have prepared in Your own sweetness for the needy, O God. In Your own sweetness, not in his meetness. For the needy he is, for he has been made weak, in order that he may be made perfect: he has acknowledged himself indigent, that he may be replenished. This is that sweetness, whereof in another place is said, The Lord shall give sweetness, and our land shall give her fruit: in order that a good work may be done not for fear, but for love; not for dread of punishment, but for love of righteousness. For this is true and sound freedom. But the Lord has prepared this for one wanting, not for one abounding, whose reproach is that poverty: of which sort in another place is said, Reproach to these men that abound, and contempt to proud men. For those he has called proud, whom he has called them that abound.

12. The Lord shall give the Word [Psalm 67:11]: to wit, food for His animals which shall dwell therein. But what shall these animals work to whom He shall give the word? What but that which follows? To them preaching the Gospel in much virtue. With what virtue, but with that strength wherein He leads forth men fettered? Perchance also here he speaks of that virtue, wherewith in preaching the Gospel they wrought wondrous signs. Who then shall give the Word to men preaching the Gospel with much virtue? The King, he says, of the virtues of the Beloved [Psalm 67:12]. The Father therefore is King of the virtues of the Son. For the Beloved, when there is not specified any person that is beloved, by a substitution of name, of the Only Son is understood. Is not the Son Himself King of His virtues, to wit of the virtues serving Himself? Because with much virtue the King of Virtues shall give the Word to men preaching the Gospel, of Whom it has been said, The Lord of Virtues, He is the King of Glory? But his not having said King of Virtues, but King of the Virtues of the beloved, is a most usual expression in the Scriptures, if any one observe: which thing chiefly appears in those cases where even the person's own name is already expressed, so that it cannot at all be doubted that it is the same person of whom something is said. Of which sort also is that which in the Pentateuch in many passages is found: And Moses did it, as the Lord commanded Moses. He said not that which is usual in our expressions, And Moses did, as the Lord commanded him; but, Moses did as the Lord commanded Moses, as if one person were the Moses whom He commanded, and another person the Moses who did, whereas it is the very same. In the New Testament such expressions are most difficult to find. [Romans 1:3-4]...The King, therefore, of the virtues of the Beloved, thus may be understood, as if it were to be said, the King of His virtues, because both King of Virtues is Christ, and the Beloved is the very same Christ. However, this sense has not so great urgency, as that no other can be accepted: because the Father also may be understood as King of the virtues of His Beloved Son, to whom the Beloved Himself says, All Mine are Yours, and Yours Mine. [John 17:10] But if perchance it is asked, whether God the Father of the Lord Jesus Christ can be called King also, I know not whether any one would dare to withhold this name from Him in the passage where the Apostle says, But to the King of ages, immortal, invisible, the only God. [1 Timothy 1:17] Because even if this be said of the Trinity itself, therein is also God the Father. But if we do not carnally understand, O God, Your Judgment to the King give Thou, and Your justice to the Son of the King: I know not whether anything else has been said than, to Your Son. King therefore is the Father also. Whence that verse of this Psalm, King of the virtues of the Beloved; in either way may be understood. When therefore he had said, The Lord shall give the Word to men preaching the Gospel with much virtue: because virtue itself by Him is ruled, and serves Him by whom it is given; the Lord Himself, he says, who shall give the Word to men preaching the Gospel with much virtue, is the King of the virtues of the Beloved.

13. In the next place there follows, Of the Beloved, and of the beauty of the House to divide the spoils. The repetition belongs to eulogy.. .. But whether it be repeated, or whether it be received as spoken once, the word which has been set down, namely, Beloved, I suppose that thus must be understood that which follows, and of the beauty of a house to divide the spoils; as if there were said, Chosen even to divide the spoils of the beauty of a house, that is, Chosen even for dividing the spoils. For beautiful Christ has made His House, that is, the Church, by dividing to Her spoils: in the same manner as the Body is beautiful in the distribution of the members. Spoils moreover those are called that are stripped off from conquered foes. What this is the Gospel advises us in the passage where we read, No one goes into the house of a strong man to spoil his vessels, unless first he shall have bound the strong man. [Matthew 12:29] Christ therefore has bound the devil with spiritual bonds, by overcoming death, and by ascending from Hell above the Heavens: He has bound him by the Sacrament of His Incarnation, because though finding nothing in Him deserving of death, yet he was permitted to kill: and from him so bound He took away his vessels as though they were spoils. For he was working in the sons of disobedience, [Ephesians 2:2] of whose unbelief he made use to work his own will. These vessels the Lord cleansing by the remission of sins, sanctifying these spoils wrested from the foe laid prostrate and bound, these He has divided to the beauty of His House; making some apostles, some prophets, some pastors and doctors, [Ephesians 4:11] for the work of the ministry, for the building up of the Body of Christ. For as the body is one, and has many members, and though all the members of the body are many, the body is one: so also is Christ. [1 Corinthians 12:12] Are all Apostles? Are all Prophets? Are all Powers? Have all the gifts of healings? Do all speak with tongues? Do all interpret? [1 Corinthians 12:29] But all these things works one and the same Spirit, dividing to each one his own gifts, as He wills. [1 Corinthians 12:11] And such is the beauty of the house, whereto the spoils are divided, that a lover thereof with this fairness being enkindled, cries out, O Lord, I have loved the grace of Your House.

14. Now in that which follows, he turns himself to address the members themselves, whereof the beauty of the House is composed, saying, If you sleep in the midst of the lots, wings of a dove silvered, and between the shoulders thereof in the freshness of gold [Psalm 67:13]. First, we must here examine the order of the words, in what manner the sentence is ended; which certainly awaits, when there is said, If you sleep: secondly, in that which he says, namely, wings of dove silvered, whether in the singular number it must be understood as being, of this wing thereof, or in the plural as, these wings. But the singular number the Greek excludes, where always in the plural we read it written. But still it is uncertain whether it be these wings; or whether, O you wings, so as that he may seem to speak to the wings themselves. Whether therefore by the words which have preceded, that sentence be ended, so that the order is, The Lord shall give the Word to men preaching the Gospel with much virtue, if you sleep in the midst of the lots, O you wings of a dove silvered: or by these which follow, so that the order is, If you sleep in the midst of the lots, the wings of a dove silvered with snow shall be whitened in Selmon: that is, the wings themselves shall be whitened, if you sleep in the midst of the lots: so that he may be understood to say this to them that are divided to the beauty of the House, as it were spoils; that is, if you sleep in the midst of the lots, O you that are divided to the beauty of the House, through the manifestation of the Spirit unto profit, [1 Corinthians 12:7] so that to one indeed is given through the Spirit the word of wisdom, to another the word of knowledge, etc., if then ye sleep in the midst of the lots, then the wings of a dove silvered with snow shall be whitened in Selmon. It may also be thus: If you being the wings of a dove silvered, sleep in the midst of the lots, with snow they shall be whitened in Selmon, so as that those men be understood who through grace receive remission of sins. Whence also of the Church Herself, is said in the Song of Songs, Who is She that goes up whitened? For this promise of God is held out through the Prophet, saying, If your sins shall have been like scarlet, like snow I will whiten them. It may also thus be understood, so that in that which has been said, wings of a dove silvered, there be understood, you shall be, so that this is the sense, O you that like as it were spoils to the beauty of the house are divided, if you sleep in the midst of the lots, wings of a dove silvered you shall be: that is, into higher places you shall be lifted up, adhering however to the bond of the Church. For I think no other dove silvered can be better perceived here, than that whereof has been said, One is My dove. [Song of Songs 6:9] But silvered She is because with divine sayings she has been instructed: for the sayings of the Lord in another place are called silver with fire refined, purged sevenfold. Some great good thing therefore it is, to sleep in the midst of the lots, which some would have to be the Two Testaments, so that to sleep in the midst of the lots is to rest on the authority of those Testaments, that is, to acquiesce in the testimony of either Testament: so that whenever anything out of them is produced and proved, all strife is ended in peaceful acquiescence....

15. Between the shoulders, however. This is indeed a part of the body, it is a part about the region of the heart, at the hinder parts however, that is, at the back: which part of that dove silvered he says is in the greenness of gold, that is, in the vigour of wisdom, which vigour I think cannot be better understood than by love. But why on the back, and not on the breast? Although I wonder in what sense this word is put in another Psalm, where there is said, Between His shoulders He shall overshadow you, and under His wings you shall hope: forasmuch as under wings there cannot be overshadowed anything but what shall be under the breast. And in Latin, indeed, between the shoulders, perchance in some degree of both parts may be understood, both before and behind, that we may take shoulders to be the parts which have the head between them; and in Hebrew perchance the word is ambiguous, which may in this manner also be understood: but the word that is in the Greek, μετ·φρενα, signifies not anything but at the back, which is between the shoulders. Is there for this reason there the greenness of gold, that is, wisdom and love, because in that place there are in a manner the roots of the wings? Or because in that place is carried that light burden? For what are even the wings themselves, but the two commandments of love, whereon hangs the whole Law and the Prophets? [Matthew 22:40] what is that same light burden, but that same love which in these two commandments is fulfilled? For whatever thing is difficult in a commandment, is a light thing to a lover. Nor on any other account is rightly understood the saying, My burden is light, [Matthew 11:30] but because He gives the Holy Spirit, whereby love is shed abroad in our hearts, [Romans 5:5] in order that in love we may do freely that which he that does in fear does slavishly; nor is he a lover of what is right, when he would prefer, if so be it were possible, that what is right should not be commanded.

16. It may also be required, when it has not been said, if you sleep in the lots, but in the midst of the lots; what this is, in the midst of the lots. Which expression indeed, if more exactly it were translated from the Greek, would signify, in the midst between the lots, which is in no one of the interpreters I have read: therefore I suppose, that what has been said signifies much the same, to wit the expression, in the midst of the lots. Hence therefore what seems to me I will explain. Ofttimes this word is wont to be used for uniting and pacifying one thing and another, that they may not mutually disagree: as when God is establishing His covenant between Himself and His people, this word the Scripture uses; for instead of that expression which is in Latin between Me and you, the Greek has, in the midst of Me and you. So also of the sign of Circumcision, when God speaks to Abraham, He says, There shall be a testament between Me and you and all your seed: [Genesis 17:4, 7] which the Greek has, in the midst of Me and you, and the midst of your seed. Also when He was speaking to Noe of the bow in the clouds to establish a sign, [Genesis 9:12] this word very often He repeats: and that which the Latin copies have, between Me and you, or between Me and every living soul, and whatever suchlike expressions there are used, is found in the Greek to be, in the middle of Me and you, which is ‡ νὰ μ·σον. David also and Jonathan establish a sign between them, [1 Samuel 20:42] that they may not disagree with a difference of thought: and that which in Latin is expressed, between both, in the middle of both, the Greek has expressed in the same word, which is ‡ νὰ μ·σον. But it was best that in this passage of the Psalms our translators said not, among the lots, which expression is more suited to the Latin idiom; but, in the midst of the lots, as though in the midst between the lots, which rather is the reading in the Greek, and which is wont to be said in the case of those things which ought to have a mutual consent....But why in the lots the Testaments should be perceived, though this word is Greek, and the Testament is not so named, the reason is, because through a testament is given inheritance, which in Greek is called κληρονομία, and an heir κληρονόμος Now κλῆρος in Greek is the term for lot, and lots according to the promise of God are called those parts of the inheritance which were distributed to the people. [Numbers 18:20] Whence the tribe of Levi was commanded not to have lot among their brethren, because they were sustained by tithes from them. For, I think, they that have been ordained in the grades of the Ecclesiastical Ministry have been called both Clergy and Clerks, because Matthias by lot was chosen, who we read was the first that was ordained by the Apostles. [Acts 1:26] Henceforth, because of inheritance which is given by testament, as though by that which is made that which makes, by the name of lots the Testaments themselves are signified.

17. Nevertheless, to me here another sense also occurs, if I mistake not, to be preferred; understanding by cleri the inheritances themselves: so that, whereas the inheritance of the Old Testament, although in a shadow significant of the future, is earthly felicity; but the inheritance of the New Testament is everlasting immortality; to sleep in the midst of the lots is not too earnestly now to seek the former, and still patiently to look for the latter....And because so well they have slept, on them, as it were on wings now flies, and with praises is exalted, the Church: to wit, the Dove silvered, in order that by this fame of theirs, posterity having been invited to imitate them, while in like manner the rest also sleep, there may be added wings whereby even unto the end of the world sublimely she may be preached.

18. While He that is above the heavens distinguishes kings over Her, with snow they shall be made white in Selmon [Psalm 67:14]. While He above the heavens, He that ascended over all heavens that He might fulfil all things, while He distinguishes kings over Her, that is, over that same Dove silvered. For the Apostle continues and says, and He has Himself given some for Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers. [Ephesians 4:11] For what other reason is there to distinguish kings over Her, save for the work of the Ministry, for the edification of the Body of Christ: when she is indeed Herself the Body of Christ? But they are called kings from ruling: and what more than the lusts of the flesh, that sin may not reign in their mortal body to obey the desires thereof, that they yield not their members instruments of iniquity unto sin, but yield themselves to God, as though from the dead living, and their members instruments of righteousness to God? [Romans 6:12-13] For thus shall the kings be distinguished from foreigners, because they draw not the yoke with unbelievers: secondly, in a peaceful manner being distinguished from one another by their proper gifts. For not all are Apostles, or all Prophets, or all Teachers, or all have gifts of healings, or all with tongues do speak, or all interpret. [1 Corinthians 12:29-30] But all these things works one and the same Spirit, dividing proper gifts to each one as He wills. [1 Corinthians 12:11] In giving which Spirit He that is above the Heavens distinguishes kings over the Dove silvered. Of which Holy Spirit, when, sent to His Mother full of grace, the Angel was speaking, to her enquiring in what manner it could come to pass that she was announced as going to bear, seeing she knew not a man: [Luke 1:34]...he says, The Holy Spirit shall come over upon you, and the virtue of the Most Highest shall overshadow you, that is, shall make a shadow for you, wherefore that Holy Thing which shall be born of you, shall be called the Son of God. [Luke 1:35] That shadow again is understood of a defense against the heat of carnal lusts: whence not in carnal concupiscence, but in spiritual belief, the Virgin conceived Christ. But the shadow consists of light and body: and further, The Word that was in the beginning, [John 1:1] that true Light, [John 1:9] in order that a noonday shadow might be made for us; the Word, I say, was made Flesh, and dwelled in us. [John 1:14]...

19. But this mountain he calls the mountain of God, a mountain fruitful, a mountain full of curds [Psalm 67:15], or a mountain fat. But here what else would he call fat but fruitful? For there is also a mountain called by that name, that is to say, Selmon. But what mountain ought we to understand by the mountain of God, a mountain fruitful, a mountain full of curds, but the same Lord Christ? Of whom also another Prophet says, There shall be manifest in the last times the mountain of the Lord prepared on the top of the mountains? [Isaiah 2:2] He is Himself the Mountain full of curds, because of the babes to be fed with grace as though it were with milk; [1 Corinthians 3:1] a mountain rich to strengthen and enrich them by the excellence of the gifts; for even the milk itself whence curd is made, in a wonderful manner signifies grace; for it flows out of the overflowing of the mother's bowels, and of a sweet compassion unto babes freely it is poured forth. But in the Greek the case is doubtful, whether it be the nominative or the accusative: for in that language mountain is of the neuter gender, not of the masculine: therefore some Latin translators have not translated it, unto the Mountain of God, but, the Mountain of God. But I think, unto Selmon the Mountain of God, is better, that is, unto the Mountain of God which is called Selmon: according to the interpretation which, as we best could, we have explained above.

20. Secondly, in the expression, Mountain of God, Mountain full of curds, Mountain fruitful, let no one dare from this to compare the Lord Jesus Christ with the rest of the Saints, who are themselves also called mountains of God....For there were not wanting men to call Him, some John Baptist, some Elias, some Jeremias, or one of the Prophets; [Matthew 16:14] He turns to them and says, Why do ye imagine mountains full of curds, a mountain, he says, wherein it has pleased God to dwell therein? [Psalm 67:16]. Why do ye imagine? For as they are a light, because to themselves also has been said, You are the Light of the world, [Matthew 5:14] but something different has been called the true Light which enlightens every man, [John 1:9] so they are mountains; but far different is the Mountain prepared on the top of the mountains. [Isaiah 2:2] These mountains therefore in bearing that Mountain are glorious: one of which mountains says, but from me far be it to glory, save in the Cross of our Lord Jesus Christ, through whom to me the world has been crucified, and I to the world: [Galatians 6:14] so that he has glories, not in himself, but in the Lord may glory. [1 Corinthians 1:31] Why then do ye imagine mountains full of curds, that Mountain wherein it has pleased God to dwell therein? Not because in other men He dwells not, but because in them through Him. For in Him dwells all the fullness of the Godhead, [Colossians 2:9] not in a shadow, as in the temple made by king Solomon, [1 Kings 8:27] but bodily, that is, solidly and truly....For there is One God, and One Mediator of God and men, the Man Christ Jesus, [1 Timothy 2:5] Mountain of mountains, as Saint of saints. Whence He says, I in them and You in Me. [John 17:23] Why then do ye imagine mountains full of curds, the mountain wherein it has pleased God to dwell in Him? For those mountains full of curds that Mountain the Lord shall inhabit even unto the end, that something they may be to whom He says, for without Me nothing you are able to do. [John 15:5]

21. Thus comes to pass that also which follows: The Chariot of God is of ten thousands manifold: or of tens of thousands manifold: or, ten times thousand times manifold [Psalm 67:17]. For one Greek word, which has there been used, μυριοπλ·σιον, each Latin interpreter has rendered as best he could, but in Latin it could not be adequately expressed: for a thousand with the Greeks is called χίλια, but μυρι·δες are a number of tens of thousands: for one μυριὰς are ten thousands. Thus a vast number of saints and believers, who by bearing God become in a manner the chariot of God, he has signified under this name. By abiding in and guiding this, He conducts it, as though it were His Chariot, unto the end, as if unto some appointed place. For, the beginning is Christ; secondly, that are of Christ, at the appearing of Him; then the end. [1 Corinthians 15:23-24] This is Holy Church: which is that which follows, thousands of men rejoicing. For in hope they are joyful, until they be conducted unto the end, which now they look for through patience. [Romans 12:12] For admirably, when he had said, Thousands of men rejoicing: immediately he added, The Lord is in them. That we may not wonder why they rejoice, The Lord is in them. For through many tribulations we must needs enter into the kingdom of God, [Acts 14:22] but, The Lord is in them. Therefore even if they are as it were sorrowful, yet always rejoicing, [2 Corinthians 6:10] though not now in that same end, to which they have not yet come, yet in hope they are rejoicing, and in tribulation patient: for, The Lord is in them, in Sina in the holy place. In the interpretations of Hebrew names, we find Sina interpreted commandment: and some other interpretations it has, but I think this to be more agreeable to the present passage. For giving a reason why those thousands rejoice, whereof the Chariot of God does consist, The Lord, he says, is in them, in Sins in the holy place: that is, the Lord is in them, in the commandment; which commandment is holy, as says the Apostle: Therefore the law indeed is holy, and the commandment is holy, and just, and good. [Romans 7:12]...

22. In the next place, turning his address to the Lord Himself, You have gone up, he says, on high, You have led captivity captive, You have received gifts in men [Psalm 67:18]. Of this the Apostle thus makes mention, thus expounds in speaking of the Lord Christ: But unto each one of us, he says, is given grace after the measure of the giving of Christ: for which cause he says, He has gone up on high, He has led captive captivity, He has given gifts to men. [Ephesians 4:7-8]...And let it not move us that the Apostle making mention of that same testimony says not, You have received gifts in men; but, He has given gifts unto men. For he with Apostolic authority has spoken thus according to the faith that the Son is God with the Father. For in respect of this He has given gifts to men, sending to them the Holy Spirit, which is the Spirit of the Father and of the Son. But forasmuch as the self-same Christ is understood in His Body which is the Church, wherefore also His members are His saints and believers, whence to them is said, But you are the Body of Christ, and the members, [1 Corinthians 12:27] doubtless He has Himself also received gifts in men. Now Christ has gone up on high, and sits at the right hand of the Father: [Mark 16:19] but unless He were here also on the earth, He would not thence have cried, Saul, Saul, why do you persecute me? [Acts 9:4] When the Same says Himself, Inasmuch as to one of My least you have done it, to Me you have done it: [Matthew 25:40] why do we doubt that He receives in His members, the gifts which the members of Him receive?

23. But what is, You have led captivity captive? Is it because He has conquered death, which was holding captive those over whom it reigned? Or has he called men themselves captivity, who were being held captive under the devil? Which thing's mystery even the title of that Psalm does contain, to wit, when the house was being built after the captivity: that is, the Church after the coming in of the Gentiles. Calling therefore those very men who were being held captive a captivity, as when the service is spoken of there are understood those that serve also, that same captivity he says by Christ has been led captive. For why should not captivity be happy, if even for a good purpose men may be caught? Whence to Peter has been said, From henceforth you shall catch men. [Luke 5:10] Led captive therefore they are because caught, and caught because subjugated, being sent under that gentle yoke, [Matthew 11:30] being delivered from sin whereof they were servants, and being made servants of righteousness [Romans 6:18] whereof they were children. Whence also He is Himself in them, that has given gifts to men, and has received gifts in men. And thus in that captivity, in that servitude, in that chariot, under that yoke, there are not thousands of men lamenting, but thousands of men rejoicing. For the Lord is in them, in Sina, in the holy place.. ..

24. But what next does he adjoin? For they that believe not to dwell [Psalm 67:18]: or, as some copies have, For not believing to dwell: for what else are men not believing, but they that believe not? To whom this has been said, is not easy to perceive. For as though a reason were being given of the above words, when it had been said, You have led captivity captive, You have received gifts in men: there has been added in continuation, for they that believe not to dwell, that is, not believing that they should dwell. What is this? Of whom says he this? Did that captivity, before it passed into a good captivity, show whence it was an evil captivity? For through not believing they were possessed by the enemy, that works in the sons of unbelief: among whom you were sometime, while you were living among them. [Ephesians 2:2] By the gifts therefore of His grace, He that has received gifts in men, has led captive that captivity. For they believed not that they should dwell. For faith has thence delivered them, in order that now believing they may dwell in the House of God, even they too becoming the House of God, and the Chariot of God, consisting of thousands of men rejoicing.

25. Whence he that was singing of these things, in the Spirit foreseeing them, even he too being fulfilled with joy has burst forth a hymn, saying, The Lord God is blessed, blessed is the Lord God from day unto day [Psalm 67:19]. Which some copies have, by day daily, because the Greeks have it thus, ἡ μ·ραν καθ' ἡμ·ραν: which more exactly would be expressed by, by day daily. Which expression I think signifies the same as that which has been said, to wit, from day unto day. For daily this He does even unto the end, He leads captive captivity, receiving gifts in men.

26. And because He leads that chariot unto the end, He continues and says, A prosperous journey there shall make for us the God of our healths, our God, the God of making men safe [Psalm 67:20]. Highly is grace here commended. For who would be safe, unless He Himself should make whole? But that it might not occur to the mind, Why then do we die, if through His grace we have been made safe? Immediately he added below, and the Lord's is the outgoing of death: as though he were saying, Why are thou indignant, O lot of humanity, that you have the outgoing of death? Even your Lord's outgoing was no other than that of death. Rather therefore be comforted than be indignant: for even the Lord's is the outgoing of death. For by hope we have been saved: but if that which we see not we hope for, through patience we wait for it. [Romans 8:24-25] Patiently therefore even death itself let us suffer, by the example of Him, who though by no sin He was debtor to death, and was the Lord, from whom no one could take away life, but Himself laid it down of Himself, yet had Himself the outgoing of death.

27. Nevertheless, God shall break in pieces the heads of His enemies, the scalp of hair of men walking on in their transgressions [Psalm 67:21]: that is, too much exalting themselves, being too proud in their transgressions: wherein at least they ought to be humble, saying, O Lord, be merciful to me a sinner. [Luke 18:13] But He shall break in pieces their heads: for he that exalts himself shall be humbled. [Luke 18:14] And thus though even of the Lord be the outgoing of death: nevertheless the same Lord, because He was God, and died after the flesh of His own will, not of necessity, shall break in pieces the heads of His enemies: not only of those who mocked and crucified Him, and wagged their heads, and said, If Son of God He is, let Him come down from the Cross; [Matthew 27:40] but also of all men lifting up themselves against His doctrine, and deriding His death as though it were of a man. For that very same One of whom has been said, Others He saved, Himself He cannot save, [Matthew 27:42] is the God of our healths, and is the God of saving men: but for an example of humility and of patience, and to efface the handwriting of our sins, He even willed that the outgoing of death should be His own, that we might not fear that death, but rather this from which He has delivered us through that. Nevertheless, though mocked and dead, He shall break in pieces the heads of His enemies, of whom He says, Raise me up, and I shall render to them: whether it be good things for evil things, while to Himself He subdues the heads of them believing, or whether just things for unjust things, while He punishes the heads of them proud. For in either way are shattered and broken the heads of enemies, when from pride they are thrown down, whether by humility being amended, or whether unto the lowest depths of hell being hurled.

28. The Lord has said, Out of Basan I will be turned [Psalm 67:22]: or, as some copies have, Out of Basan I will turn. For He turns that we may be safe, of whom above has been said, God of our healths, and God of saving men. For to Him elsewhere also is said, O God of virtues, turn Thou us, and show Your face, and safe we shall be. Also in another place, Turn us, O God of our healths. But he has said, Out of Basan I will turn. Basan is interpreted confusion. What is then, I will turn out of confusion, but that there is confounded because of his sins, he that is praying of the mercy of God that they may be put away? Thence it is that the Publican dared not even to lift up his eyes to Heaven: [Luke 18:13] so, on considering himself, was he confounded; but he went down justified, [Luke 18:14] because the Lord has said, Out of Basan I will turn. Basan is also interpreted drought: and rightly the Lord is understood to turn out of drought, that is, out of scarcity. For they that think themselves to be in plenty, though they be famished; and full, though they be altogether empty; are not turned....I will turn unto the deep of the sea. If, I will turn, why, unto the deep of the sea? Unto Himself indeed the Lord turns, when savingly He turns, and He is not surely Himself the deep of the sea. Does perchance the Latin expression deceive us, and has there been put unto the deep, for a translation of what signifies deeply? For He does not turn Himself: but He turns those that in the deep of this world lie sunk down with the weight of sins, in that place where one that is turned says, From the depths I have cried to You, O Lord. But if it is not, I will turn, but, I will be turned unto the deep of the sea; our Lord is understood to have said, how by His own mercy He was turned even unto the deep of the sea, to deliver even those that were sinners in most desperate case. Though in one Greek copy I have found, not, unto the deep, but in the depths, that is, ἐ ν βυθοῖς: which strengthens the former sense, because even there God turns to Himself men crying from the depths. And even if He be understood Himself there to be turned, to deliver such sort also, it is not beside the purpose: and so then He turns, or else to deliver them is so turned, that His foot is stained in blood. Which to the Lord Himself the Prophet speaks: That Your foot may be stained in blood [Psalm 67:23]: that is, in order that they themselves who are turned to You, or to deliver whom You are turned, though in the deep of the sea by the burden of iniquity they may have been sunk, may make so great proficiency by Your Grace (for where there has abounded sin, there has superabounded grace [Romans 5:20]), that they may become Your foot among Your members, to preach Your Gospel, and for Your name's sake drawing out a long martyrdom, even unto blood they may contend. For thus, as I judge, more meetly is perceived His foot stained in blood.

29. Lastly, he adds, The tongue of Your dogs out of enemies by Himself, calling those very same that had been about to strive for the faith of the Gospel, even dogs, as though barking for their Lord. Not those dogs, whereof says the Apostle, Beware of dogs: [Philippians 3:2] but those that eat of the crumbs which fall from the table of their masters. For having confessed this, the woman of Canaan merited to hear, O woman, great is your faith, be it done to you as you will. [Matthew 15:27-28] Dogs commendable, not abominable; observing fidelity towards their master, and before his house barking against enemies. Not only of dogs he has said, but of Your dogs: nor are their teeth praised, but their tongue is: for it was not indeed to no purpose, not without a great mystery, that Gedeon was bidden to lead those alone, who should lap the water of the river like dogs; [Judges 7:5] and of such sort not more than three hundred among so great a multitude were found. In which number is the sign of the Cross because of the letter T, which in the Greek numeral characters signifies three hundred. Of such dogs in another Psalm also said, They shall be turned at even, and hunger they shall suffer as dogs. For even some dogs have been reproved by the Prophet Isaiah, not because they were dogs, but because they knew not how to bark, and loved to sleep. [Isaiah 56:10] In which place indeed he has shown, that if they had watched and barked for their Lord, they would have been praiseworthy dogs: just as they are praised, of whom is said, The tongue of Your dogs....

30. There have been seen Your steps, O God [Psalm 67:24]. The steps are those wherewith You have come through the world, as though in that chariot You were going to traverse the round world; which chariot of clouds He intimates to be His holy and faithful ones in the Gospel, where He says, From this time you shall see the Son of Man coming in the clouds. [Mark 13:26] Leaving out that coming wherein He shall be Judge of quick and dead, [2 Timothy 4:1] From this time, He says, you shall see the Son of Man coming in clouds. These Your steps have been seen, that is, have been manifested, by the revealing the grace of the New Testament. Whence has been said, How beautiful are the feet of them that proclaim peace, that proclaim good things! [Romans 10:15] For this grace and those steps were lying hid in the Old Testament: but when there came the fullness of time, and it pleased God to reveal His Son, [Galatians 4:4] that He might be proclaimed among the Gentiles, there were seen Your steps, O God: the steps of my God, of the King who is in the holy place. In what holy place, save in His Temple? For the Temple of God is holy, he says, which you are. [1 Corinthians 3:17]

31. But in order that those steps might be seen, there went before princes conjoined with men psalming, in the midst of damsels players on timbrels [Psalm 67:25]. The princes are the Apostles: for they went before, that the peoples might come in multitudes. They went before proclaiming the New Testament: conjoined with men psalming, by whose good works that were even visible, as it were with instruments of praise, God was glorified. But those same princes are in the midst of damsels players on timbrels, to wit, in an honourable ministry: for thus in the midst are ministers set over new Churches; for this is damsels: with flesh subdued praising God; for this is players on timbrels, because timbrels are made of skin dried and stretched.

32. Therefore, that no one should take these words in a carnal sense, and by these words should conceive in his mind certain choral bands of wantonness, he continues and says, In the Churches bless ye the Lord [Psalm 67:26]: as though he were saying, wherefore, when you hear of damsels, players on timbrels, do ye think of wanton pleasures? In the Churches bless ye the Lord. For the Churches are pointed out to you by this mystic intimation: the Churches are the damsels, with new grace decked: the Churches are the players on the timbrels, with chastened flesh being spiritually tuneful. In the Churches, then, bless ye the Lord God from the wells of Israel. For from thence He first chose those whom He made wells. For from thence were chosen the Apostles; and they first heard, He that shall have drunk of the water that I shall give him, shall never thirst, but there shall be made in him a well of water springing unto life everlasting. [John 4:14]

33. There is Benjamin the younger in a trance [Psalm 67:27]. There is Paul the last of the Apostles, who says, For even I am an Israelite, out of the seed of Abraham, out of the tribe of Benjamin. [Philippians 3:5] But evidently in a trance, all men being amazed at a miracle so great as that of his calling. For a trance is the mind's going out: which thing sometimes chances through fear; but sometimes through some revelation, the mind suffering separation from the corporal senses, in order that that which is to be represented may be represented to the spirit. Whence even thus may be understood that which here has been written, namely, in a trance; for when to that persecutor there had been said from Heaven, Saul, Saul, why do you persecute me: [Acts 9:4] there being taken from him the light of the eyes of flesh, he made answer to the Lord, whom in spirit he saw, but they that were with him heard the voice of him replying, though seeing no one to whom he was speaking. Here also the trance may be understood to be that one of his, whereof he himself speaking, says, that he knew a man caught up even unto the third Heaven; but whether in the body, or whether out of the body, he knew not: [2 Corinthians 12:2] but that he being caught up into Paradise, heard ineffable words, which it was not lawful for a man to speak. Princes of Juda the leaders of them, princes of Zabulon, princes of Nephthalim. Since he is indicating the Apostles as princes, wherein is even Benjamin the younger in a trance, in which words that Paul is indicated no one doubts; or when under the name of princes there are indicated in the Churches all men excelling and most worthy of imitation: what mean these names of the tribes of Israel?...For the names are Hebrew: whereof Juda is said to be interpreted confession, Zabulon habitation of strength, Nephthalim my enlargement. All which words do intimate to us the most proper princes of the Church, worthy of their leadership, worthy of imitation, worthy of honours. For the Martyrs in the Churches hold the highest place, and by the crown of holy worth they do excel. But however in martyrdom the first thing is confession, and for this is next put on strength to endure whatsoever shall have chanced; then after all things have been endured, straits being ended, breadth follows in reward. It may also thus be understood; that whereas the Apostle chiefly commends these three things, faith, hope, love; [1 Corinthians 13:13] confession is in faith, strength in hope, breadth in love. For of faith the substance is, that with the heart men believe unto righteousness, but with the mouth confession be made unto salvation. [Romans 10:10] But in sufferings of tribulations the thing itself is sorrowful, but the hope is strong. For, if that which we see not we hope for, through patience we wait for it. [Romans 8:25] But breadth the shedding abroad of love in the heart does give. For love perfected casts out fear: which fear has torment, [1 John 4:18] because of the straits of the soul....

34. Command, O God, Your Virtue [Psalm 67:28]. For one is our Lord Jesus Christ, through whom are all things, [1 Corinthians 8:6] and we in Him, of whom we read that He is the Virtue of God and the Wisdom of God. [1 Corinthians 1:24] But how does God command His Christ, save while He commends Him? For God commends His love in us, in that while yet we were sinners, for us Christ died. [Romans 5:8] How has He not also with Him given to us all things? [Romans 8:32] Command, O God, Your Virtue: confirm, O God, that which You have wrought in us. Command by teaching, confirm by aiding.

35. From Your Temple in Jerusalem, to You kings shall offer presents [Psalm 67:29]. Jerusalem, which is our free mother, [Galatians 4:26] because the same also is Your holy Temple: from that Temple then, to You kings shall offer presents. Whatever kings be understood, whether kings of the earth, or whether those whom He that is above the heavens distinguishes over the dove silvered; to You kings shall offer presents. And what presents are so acceptable as the sacrifices of praise? But there is a noise against this praise, from men bearing the name of Christian, and having diverse opinions. Be there done that which follows, Rebuke the beasts of the cane [Psalm 67:30]. For both beasts they are, since by not understanding they do hurt: and beasts of the cane they are, since the sense of the Scriptures they wrest according to their own misapprehension. For in the cane the Scriptures are as reasonably perceived, as language in tongue, according to the mode of expression whereby the Hebrew or the Greek or the Latin tongue is spoken of, or the like; that is to say, by the efficient cause the thing which is being effected is implied. Now it is usual in the Latin language for writing to be called style, because with the stilus it is done: so then cane also, because with a cane it is done. The Apostle Peter says, that men unlearned and unstable do wrest the Scriptures to their own proper destruction: [2 Peter 3:16] these are the beasts of the cane, whereof here is said, Rebuke the beasts of the cane.

36. Concerning these also is that which follows, The congregation of bulls amid the cows of the peoples, in order that there may be excluded they that have been tried with silver. Calling them bulls because of the pride of a stiff and untamed neck: for he is referring to heretics. But by the cows of the peoples, I think souls easily led astray must be understood, because easily they follow these bulls. For they lead not astray entire peoples, among whom are men grave and stable; whence has been written, In a people grave I will praise You: but only the cows which they may have found among those peoples. For of these are they that steal into houses, and lead captive silly women laden with sins, who are led with various lusts, always learning, and at the knowledge of the truth never arriving. [2 Timothy 3:6-7]...For, may be excluded, has been said, meaning, may appear, may stand forth: as he says, may be made manifest. Whence also, in the art of the silversmith, they are called exclusores, who out of the shapelessness of the lump are skilled to mould the form of a vessel. For many meanings of the holy Scriptures are concealed, and are known only to a few of singular intelligence, and are never vindicated so suitably and acceptably as when our diligence to make answer to heretics constrains us. For then even they that neglect the pursuits of learning, shaking off their slumber, are stirred up to a diligent hearing, in order that their opponents may be refuted. In a word, how many senses of holy Scriptures concerning Christ as God have been vindicated against Photinus, how many concerning Christ as man against Manichæus, how many concerning the Trinity against Sabellius, how many concerning the Unity of the Trinity against Arians, Eunomians, Macedonians? How many concerning the Catholic Church in the whole world spread abroad, against Donatists, and Luciferians, and others, whoever they be, that with like error dissent from the truth: how many against the rest of heretics, whom to enumerate or mention were too long a task, and for the present work unnecessary?...Of whom, as it were bulls, that is, not subject to the peaceful and gentle yoke of discipline, the Apostle makes mention, in the place where he has said that such an one must be chosen for the Episcopate as is able to exhort in sound doctrine and to convince the gainsayers. For there are many unruly; [Titus 1:9-10] these are bulls with uplifted neck, impatient of plough and yoke: vain-talkers and leaders astray of minds; which minds this Psalm has intimated under the name of cows....

37. There shall come ambassadors out of Egypt, Ethiopia shall prevent the hands of Him [Psalm 67:31]. Under the name of Egypt or of Ethiopia, he has signified the faith of all nations, from a part the whole: calling the preachers of reconciliation ambassadors. For Christ, he says, we have an embassy, God as it were exhorting through us: we beseech you for Christ to be reconciled to God. [2 Corinthians 5:20] Not then of the Israelites alone, whence the Apostles were chosen, but also from the rest of the nations that there should be preachers of Christian peace, in this manner has been mystically prophesied. But by that which he says, shall prevent the hands of Him, he says this, shall prevent the vengeance of Him: to wit, by turning to Him, in order that their sins may be forgiven, lest by continuing sinners they be punished. Which thing also in another Psalm is said, Let us come before the face of Him in confession. As by hands he signifies vengeance, so by face, revelation and presence, which will be in the Judgment. Because then, by Egypt and Ethiopia he has signified the nations of the whole world; immediately he has subjoined, to God (are) the kingdoms of the earth. Not to Sabellius, not to Arius, not to Donatus, not to the rest of the bulls stiff-necked, but to God (are) the kingdoms of the earth. But the greater number of Latin copies, and especially the Greek, have the verses so punctuated, that there is not one verse in these words, to God the kingdoms of the earth, but, to God, is at the end of the former verse, and so there is said, Ethiopia shall come before the hands of her to God, and then there follows in another verse, Kingdoms of the earth, sing ye to God, psalm ye to the Lord [Psalm 67:32]. By which punctuation, doubtless to be preferred by the agreement of many copies, and those deserving of credit, there seems to me to be implied faith which precedes works: because without the merits of good works through faith the ungodly is justified, just as the Apostle said, To one believing in Him that justifies the ungodly, his faith is counted for righteousness: [Romans 4:5] in order that afterwards faith itself through love may begin to work. For those alone are to be called good works, which are done through love of God. But these faith must needs go before, so that from thence these may begin, not from these this....This is faith, whereof to the Church Herself is said in the Song of Songs, You shall come and shall pass hence from the beginning of faith. For She has come like the chariot of God in thousands of men rejoicing, having a prosperous course, and She has passed over from this world to the Father: in order that there may come to pass in Her that which the Bridegroom Himself says, who has passed hence from this world to the Father, [John 13:1] I will that where I am, these also may be with Me: [John 17:24] but from the beginning of faith. Because then in order that good works may follow, faith does precede; and there are not any good works, save those which follow faith preceding: nothing else seems to have been meant in, Ethiopia shall come before the hands of her to God, but, Ethiopia shall believe in God. For thus she shall come before the hands of her, that is, the works of her. Of whom, except of Ethiopia herself? For this in the Greek is not ambiguous: for the word of her there in the feminine gender most clearly has been put down. And thus nothing else has been said than Ethiopia shall come before her hands to God, that is, by believing in God she shall come before her works. For, I judge, says the Apostle, that a man is justified through faith without the works of the Law. Is He God of the Jews only? Is He not also of the Gentiles? So then Ethiopia, which seems to be the utmost limit of the Gentiles, is justified through faith, without the works of the Law....For the expression in Greek, χεῖρα αὐτῆς, which most copies have, both of hand of her and her own hand may be understood: but that which is uncommon in the Greek copies, χειρας αὐτῆς, by both hands of her and her own hands, in Latin may be expressed.

38. Henceforward, as if through prophecy all things had been discoursed of which now we see fulfilled, he exhorts to the praise of Christ, and next He foretells His future Advent. Kingdoms of earth, sing ye to God, psalm ye to the Lord: psalm ye to God, who has ascended above the Heaven of Heavens to the East [Psalm 67:33]. Or, as some copies have it, who has ascended above the Heaven of Heaven to the East. In these words he perceives not Christ, who believes not His Resurrection and Ascension. But has not to the East, which he has added, expressed the very spot; since in the quarters of the East is where He rose again, and whence He ascended? Therefore above the Heaven of Heaven He sits at the right hand of the Father. This is what the Apostle says, the Same is He that has ascended above all Heavens. [Ephesians 4:10] For what of Heavens does remain after the Heaven of Heaven? Which also we may call the Heavens of Heavens, just as He has called the firmament Heaven: [Genesis 1:8] which Heaven, however, even as Heavens we read of, in the place where there is written, and let the waters which are above the Heavens praise the name of the Lord. And forasmuch as from thence He is to come, [Acts 1:11] to judge quick and dead, observe what follows: behold, He shall give His voice, the voice of power. He that like a lamb before the shearer of Him was without voice, [Isaiah 53:7] behold shall give His voice, and not the voice of weakness, as though to be judged; but the voice of power, as though going to judge. For God shall not be hidden, as before, and in the judgment of men not opening His mouth; but God shall come manifest, our God, and He shall not be silent. Why do ye despair, you unbelieving men? Why do ye mock? What says the evil servant? My Lord delays to come. [Luke 12:45] Behold, He shall give His voice, the voice of power.

39. Give ye glory to God, above Israel is the magnificence of Him [Psalm 67:34]. Of whom says the Apostle, Upon the Israel of God. [Galatians 6:16] For not all that are out of Israel, are Israelites: [Romans 9:6] for there is also an Israel after the flesh. Whence he says, See ye Israel after the flesh. [1 Corinthians 10:18] For not they that are sons of the flesh, are sons of God, but sons of promise are counted for a seed. [Romans 9:8] Therefore at that time when without any intermixture of evil men His people shall be, like a heap purged by the fan, [Matthew 3:12] like Israel in whom guile is not, [John 1:47] then most pre-eminent above Israel shall be the magnificence of Him: and the virtue of Him in the clouds. For not alone He shall come to judgment, but with the elders of His people: [Isaiah 3:14] to whom He has promised that they shall sit upon thrones to judge, [Matthew 19:28] who even shall judge angels. [1 Corinthians 6:3] These be the clouds.

40. Lastly, lest of anything else the clouds be understood, he has in continuation added, Wonderful is God in His saints, the God of Israel [Psalm 67:35]. For at that time even most truly and most fully there shall be fulfilled the name Israel itself, which is one seeing God: for we shall see Him as He is. [1 John 3:2] He Himself shall give virtue and strength to His people, blessed be God: to His people now frail and weak. For we have this treasure in earthen vessels. [2 Corinthians 4:7] But then by a most glorious changing even of our bodies, He Himself shall give virtue and strength to His people. For this body is sown in weakness, shall rise in virtue. [1 Corinthians 15:43] He Himself then shall give the virtue which in His own flesh He has sent before, whereof the Apostle says, the power of His Resurrection. [Philippians 3:10] But strength whereby shall be destroyed the enemy death. [1 Corinthians 15:26] Now then of this long and difficultly understood Psalm we have at length by His own aid made an end. Blessed be God. Amen.

1. We have been born into this world, and added to the people of God, at that period wherein already the herb from a grain of mustard seed has spread out its branches; wherein already the leaven, which at first was contemptible, has leavened three measures, that is, the whole round world repeopled by the three sons of Noe: [Genesis 9:19] for from East and West and North and South shall come they that shall sit down with the Patriarchs, [Matthew 8:11] while those shall have been driven without, that have been born of their flesh and have not imitated their faith. Unto his glory then of Christ's Church our eyes we have opened; and that barren one, for whom joy was proclaimed and foretold, because she was to have more sons than she that had the husband, her we have found to be such an one as has forgotten the reproaches and infamy of her widowhood: and so we may perhaps wonder when we chance to read in any prophecy the words of Christ's humiliation, or our own. And it may be, that we are less affected by them; because we have not come at that time when these things were read with zest, in that tribulation abounded. But again if we think of the abundance of tribulations, and observe the way wherein we are walking (if indeed we do walk in it), how narrow it is, and how through straits and tribulations it leads unto rest everlasting, [Matthew 7:14] and how that very thing which in human affairs is called felicity, is more to be feared than misery; since indeed misery ofttimes does bring out of tribulation a good fruit, but felicity does corrupt the soul with a perverse security, and gives place for the Devil the Tempter — when, I say, we shall have judged prudently and rightly, as the salted victim did, that human life upon earth is trial, and that no one is at all secure, nor ought to be secure, until he be come to that country, whence no one that is a friend goes forth, into which no one that is an enemy is admitted, even now in the very glory of the Church we acknowledge the voices of our tribulation: and being members of Christ, subject to our Head in the bond of love, and mutually supporting one another, we will say from the Psalms, that which here we have found the Martyrs said, who were before us; that tribulation is common to all men from the beginning even unto the end....

2. The Title of the Psalm is: Unto the end, in behalf of those that shall be changed, to David himself. Now of the change for the better hear thou; for change either is for the worse or for the better....That we have been changed then for the worse, to ourselves let us ascribe: that for the better we are changed, let us praise God. For those, then, that shall be changed, this Psalm is. But whence has this change been made but by the Passion of Christ? The very word Pascha in Latin is interpreted passage. For Pascha is not a Greek word but a Hebrew. It sounds indeed in the Greek language like Passion, because π·σχειν signifies to suffer: but if the Hebrew expression be examined, it points to something else. Pascha does intimate passage. Of which even John the Evangelist has admonished us, who (just before the Passion when the Lord was coming to the supper wherein He set forth the Sacrament of His Body and Blood) thus speaks: But when there had come the hour, wherein Jesus was to pass from this world to the Father. [John 13:1] He has expressed then the passage of the Pascha. But unless He passed Himself hence to the Father, who came for our sake, how should we have been able to pass hence, who have not come down for the sake of taking up anything, but have fallen? But He Himself fell not; He but came down, in order that He might raise up him that had fallen. The passage therefore both of Him and of us is hence to the Father, from this world to the kingdom of Heaven, from life mortal to life everlasting, from life earthly to life heavenly, from life corruptible to life incorruptible, from intimacy with tribulations to perpetual security. Accordingly, In behalf of them that shall be changed, the Psalm's title is. The cause therefore of our change, that is, the very Passion of the Lord and our own voice in tribulations in the text of the Psalm let us observe, let us join in knowing, join in groaning, and in hearing, in joint-knowing, joint-groaning, let us be changed, in order that there may be fulfilled in us the Title of the Psalm, In behalf of them that shall be changed.

3. Save me, O God, for the waters have entered in even unto my soul [Psalm 68:1]. That grain is despised now, that seems to give forth humble words. In the garden it is buried, though the world will admire the greatness of the herb, of which herb the seed was despised by the Jews. For in very deed observe ye the seed of the mustard, minute, dull colored, altogether despicable, in order that therein may be fulfilled that which has been said, We have seen Him, and He had neither form nor comeliness. [Isaiah 53:2] But He says, that waters have come in even unto His soul; because those multitudes, which under the name of waters He has pointed out, were able so far to prevail as to kill Christ....Whence then does He so cry out, as though He were suffering something against His will, except because the Head does prefigure the Members? For He suffered because He willed: but the Martyrs even though they willed not; for to Peter thus He foretold his passion: When you shall be old, He says, another shall gird you, and lead you whither you will not. [John 21:18] For though we desire to cleave to Christ, yet we are unwilling to die: and therefore willingly or rather patiently we suffer, because no other passage is given us, through which we may cleave to Christ. For if we could in any other way arrive at Christ, that is, at life everlasting, who would be willing to die? For while explaining our nature, that is, a sort of association of soul and body, and in these two parts a kind of intimacy of gluing and fastening together, the Apostle says, that we have a House not made with hands, everlasting in the Heavens: [2 Corinthians 5:1] that is, immortality prepared for us, wherewith we are to be clothed at the end, when we shall have risen from the dead; and he says, Wherein we are not willing to be stripped, but to be clothed upon, that the mortal may be swallowed up of life. [2 Corinthians 5:4] If it might so be, we should so will, he says, to become immortal, as that now that same immortality might come, and now as we are it should change us, in order that this our mortal body by life should be swallowed up, and the body should not be laid aside through death, so as at the end again to have to be recovered. Although then from evil to good things we pass, nevertheless the very passage is somewhat bitter, and has the gall which the Jews gave to the Lord in the Passion, has something sharp to be endured, whereby they are shown that gave Him vinegar to drink. [Matthew 27:34]...For here both sweet are temporal pleasures, and bitter are temporal tribulations: but who would not drink the cup of tribulation temporal, fearing the fire of hell; and who would not contemn the sweetness of the world, longing for the sweetness of life eternal? From hence that we may be delivered let us cry: lest perchance amidst oppressions we consent to iniquity, and truly irreparably we be swallowed up.

4. Fixed I am in the clay of the deep, and there is no substance [Psalm 68:2]. What called the clay? Is it those very persons that have persecuted? For out of clay man has been made. [Genesis 2:7] But these men by falling from righteousness have become the clay of the deep, and whosoever shall not have consented to them persecuting and desiring to draw him to iniquity, out of his clay does make gold. For the clay of the same shall merit to be converted into a heavenly form, and to be made associate of those of whom says the Title of the Psalm, in behalf of them that shall be changed. But at the time when these were the clay of the deep, I stuck in them: that is, they held Me, prevailed against Me, killed Me. Fixed then I am in the clay of the deep, and there is no substance. What is this, there is no substance? Can it be that clay itself is not a substance? What is then, fixed I am? Can it be that Christ has thus stuck? Or has He stuck, and was not, as has been said in the book of Job, the earth delivered into the hands of the ungodly man? [Job 9:24] Was He fixed in body, because it could be held, and suffered even crucifixion? For unless with nails He had been fixed, crucified He had not been. Whence then there is no substance? Is that clay not a substance? But we shall understand, if it be possible, what is, and there is no substance, if first we shall have understood what is a substance. For there is substance spoken of even of riches, as we say, he has substance, and he has lost substance....

5. God is a sort of substance: for that which is no substance, is nothing at all. To be a substance then is to be something. Whence also in the Catholic Faith against the poisons of certain heretics thus we are built up, so that we say, Father and Son and Holy Spirit are of one substance. What is, of one substance? For example, if gold is the Father, gold is also the Son, gold also the Holy Spirit. Whatever the Father is because He is God, the same is the Son, the same the Holy Spirit. But when He is the Father, this is not what He is. For Father He is called not in reference to Himself, but in reference to the Son: but in reference to Himself God He is called. Therefore in that He is God, by the same He is a substance. And because of the same substance the Son is, without doubt the Son also is God. But yet in that He is Father, because it is not the name of the substance, but is referred to the Son; we do not say that the Son is Father in the same manner as we say the Son is God. You ask what the Father is; we answer, God. You ask what is the Father and the Son: we answer, God. If questioned of the Father alone, answer God: if questioned of both, not Gods, but God, answer thou. We do not reply as in the case of men, when you inquire what is father Abraham, we answer a man; the substance of him serves for answer: you inquire what is his son Isaac, we answer, a man; of the same substance are Abraham and Isaac: you inquire what is Abraham and Isaac, we answer not man, but men. Not so in things divine. For so great in this case is the fellowship of substance, that of equality it allows, plurality allows not. If then it shall have been said to you, when you tell me that the Son is the same as the Father, in fact the Son also is the Father; answer thou, according to the substance I have told you that the Son is the same as the Father, not according to that term which is used in reference to something else. For in reference to Himself He is called God, in reference to the Father is called Son. And again, the Father in reference to Himself is called God, in reference to the Son He is called Father. The Father as He is called in reference to the Son, is not the Son: the Son as He is called in reference to the Father, is not the Father: what the Father is called in reference to Himself and the Son in reference to Himself, the same is Father and Son, that is, God. What is then, there is no substance? After this interpretation of substance, how shall we be able to understand this passage of the Psalm, Fixed I am in the clay of the deep, and there is no substance? God made man, [Genesis 1:27] He made substance; and O that he had continued in that which God made Him! If man had continued in that which God made him, in him would not have been fixed He whom God begot. But moreover because through iniquity man fell from the substance wherein he was made [Genesis 3:6] (for iniquity itself is no substance; for iniquity is not a nature which God formed, but a perverseness which man made); the Son of God came to the clay of the deep, and was fixed; and that was no substance wherein He was fixed, because in the iniquity of them He was fixed. All things by Him were made, and without Him there was made nothing. [John 1:3] All natures by Him were made, iniquity by Him was not made, because iniquity was not made. Those substances by Him were made, which praise Him. The whole creation praising God is commemorated by the three children in the furnace, and from things earthly to things heavenly, or from things heavenly to things earthly reaches the hymn of them praising God. Not that all these things have sense to praise; but because all things being well meditated upon, do beget praise, and the heart by considering creation is fulfilled to overflowing with a hymn to the Creator. All things do praise God, but only the things which God has made. Do ye observe in that hymn that covetousness praises God? There even the serpent praises God, covetousness praises not. For all creeping things are there named in the praise of God: there are named all creeping things; but there are not there named any vices. For vices out of ourselves and out of our own will we have: and vices are not a substance. In these was fixed the Lord, when He suffered persecution: in the vice of the Jews, not in the substance of men which by Him was made.

6. I have come into the depth of the sea, and the tempest has made Me to sink down. Thanks to the mercy of Him who came into the depth of the sea, and vouchsafed to be swallowed by the sea whale, but was vomited forth the third day. [Matthew 12:40] He came into the depth of the sea, in which depth we were thrust down, in which depth we had suffered shipwreck: He came there Himself, and the tempest made Him to sink down: for there He suffered waves, those very men; tempests, the voices of men saying, Crucify, Crucify. [John 19:6] Though Pilate said, I find not any cause in this Man why He should be killed: there prevailed the voices of them, saying, Crucify, Crucify. The tempest increased, until He was made to sink down that had come into the depth of the sea. And the Lord suffered in the hands of the Jews that which He suffered not when upon the waters He was walking: [Matthew 14:25] the which not only He had not suffered Himself, but had not allowed even Peter to suffer it.

7. I have laboured, crying, hoarse have become my jaws [Psalm 68:3]. Where was this? When was this? Let us question the Gospel. For the Passion of our Lord in this Psalm we perceive. And, indeed, that He suffered we know; that there came in waters even unto His Soul, because peoples prevailed even unto His death, we read, we believe; in the tempest that He was sunk down, because tumult prevailed to His killing, we acknowledge: but that He laboured in crying, and that His jaws were made hoarse, not only we read not, but even on the contrary we read, that He answered not to them a word, in order that there might be fulfilled that which in another Psalm has been said, I have become as it were a man not hearing, and having not in his mouth reproofs. And that which in Isaiah has been prophesied, like a sheep to be sacrificed He was led, and like a lamb before one shearing Him, so He opened not His mouth. [Isaiah 53:7] If He became like a man not hearing, and having not in His mouth reproofs, how did He labour crying, and how were His jaws made hoarse? Is it that He was even then silent, because He was hoarse with having cried so much in vain? And this indeed we know to have been His voice on the Cross out of a certain Psalm: O God, My God, why have You forsaken Me? But how great was that voice, or of how long duration, that in it His jaws should have become hoarse? Long while He cried, Woe unto you, Scribes and Pharisees: long while He cried, Woe unto the world because of offenses. [Matthew 18:7] And truly hoarse in a manner He cried, and therefore was not understood, when the Jews said, What is this that He says? Hard is this saying, who is able to hear it? We know not what He says. He said all these words: but hoarse were His jaws to them that understood not His words. My eyes have failed from hoping in My God. Far be it that this should be taken of the person of the Head: far be it that His eyes should have failed from hoping in His God: in whom rather there was God reconciling the world to Himself, [2 Corinthians 5:19] and Who was the Word made flesh and dwelled in us, so that not only God was in Him, but also He was Himself God. Not so then: the eyes of Himself, our Head, failed not from hoping in His God: but the eyes of Him have failed in His Body, that is, in His members. This voice is of the members, this voice is of the Body, not of the Head. How then do we find it in His Body and members?...

8. Thus there have been multiplied above the hairs of My head they that hate Me gratis [Psalm 68:4]. How multiplied? So as that they might add to themselves even one out of the twelve. [Matthew 26:14] There have been multiplied above the hairs of My head they that hate Me for nought. With the hairs of His head He has compared His enemies. With reason they were shorn when in the place of Calvary He was crucified. [Matthew 27:33] Let the members accept this voice, let them learn to be hated gratis. For now, O Christian, if it must needs be that the world hate you, why do you not make it hate you gratis, in order that in the Body of your Lord and in this Psalm sent before concerning Him, you may acknowledge your own voice? How shall it come to pass that the world hate you gratis? If you no wise hurtest any one, and art still hated: for this is gratis, without cause...

9. O God, You have known mine improvidence [Psalm 68:5]. Again out of the mouth of the Body. For what improvidence is there in Christ? Is He not Himself the Virtue of God, and the Wisdom of God? Does He call this His improvidence, whereof the Apostle speaks, the foolishness of God is wiser than men? [1 Corinthians 1:25] Mine improvidence, that very thing which in Me they derided that seem to themselves to be wise, You have known why it was done. For what was so much like improvidence, as, when He had it in His power with one word to lay low the persecutors, to suffer Himself to be held, scourged, spit upon, buffeted, with thorns to be crowned, to the tree to be nailed? It is like improvidence, it seems a foolish thing; but this foolish thing excels all wise men. Foolish indeed it is: but even when grain falls into the earth, if no one knows the custom of husbandmen, it seems foolish...Improvidence it appears; but hope makes it not to be improvidence. He then spared not Himself: because even the Father spared Him not, but delivered Him up for us all. [Romans 8:32] And of the Same, Who loved me, says the Apostle, and delivered up Himself for me: [Galatians 2:20] for except a grain shall have fallen into the land so that it die, fruit, He says, it will not yield. [John 12:24] This is the improvidence. And my transgressions from You are not concealed. It is plain, clear, open, that this must be perceived to be out of the mouth of the Body. Transgressions none had Christ: He was the bearer of transgressions, but not the committer. Are not concealed: that is, I have confessed to You, all my transgressions, and before my mouth You have seen them in my thought, hast seen the wounds which You were to heal. But where? Even in the Body, in the members: in those believers out of whom there was now cleaving to Him that member, who was confessing his sins.

10. Let them not blush in Me, that wait for You, O Lord, Lord of virtues [Psalm 68:6]. Again, the voice of the Head, Let them not blush in Me: let it not be said to them, Where is He on whom you were relying? Let it not be said to them, Where is He that was saying to you, Believe ye in God, and in Me believe? [John 14:1] Let them not blush in Me, that wait for You, O Lord, Lord of virtues. Let them not be confounded concerning Me, that seek You, O God of Israel. This also may be understood of the Body, but only if you consider the Body of Him not one man: for in truth one man is not the Body of Him, but a small member, but the Body is made up of members. Therefore the full Body of Him is the whole Church. With reason then says the Church, Let them not blush in Me, that wait for You, O Lord, Lord of virtues....

11. For because of You I have sustained upbraiding, shamelessness has covered my face [Psalm 68:7]. No great thing is that which is spoken of in I have sustained: but that which is spoken of in for Your sake I have sustained, is. For if you sustain because you have sinned; for your own sake you sustain, not for the sake of God. For to you what glory is there, says Peter, if sinning you are punished, and you bear it? But if you sustain because you have kept the commandment of God, truly for the sake of God you sustain, and your reward remains for everlasting, because for the sake of God you have sustained revilings. [1 Peter 2:20] For to this end He first sustained in order that we might learn to sustain...Shamelessness has covered my face. Shamelessness is what? Not to be confused. Lastly, it seems to be as it were a fault, when we say, the man is shameless. Great is the shamelessness of the man, that he does not blush. Therefore shamelessness is a kind of folly. A Christian ought to have this shamelessness, when he comes among men to whom Christ is an offense. If he shall have blushed because of Christ, he will be blotted out from the book of the living. You must needs therefore have shamelessness when You are reviled because of Christ; when they say, Worshipper of the Crucified, adorer of Him that died ill, venerator of Him that was slain! Here if you shall blush you are a dead man. For see the sentence of Him that deceives no one. He that shall have been ashamed of Me before men, I will also be ashamed of him before the Angels of God. Watch therefore yourself whether there be in you shamelessness; be thou boldfaced, when you hear a reproach concerning Christ; yea be boldfaced. Why do you fear for your forehead which you have armed with the sign of the Cross?...

12. An alien I have become to My brethren, and a stranger to the sons of My mother [Psalm 68:8]. To the sons of the Synagogue He became a stranger...Why so? Why did they not acknowledge? Why did they call Him an alien? Why did they dare to say, we know not whence He is? Because the zeal of Your House has eaten Me up: that is, because I have persecuted in them their own iniquities, because I have not patiently borne those whom I have rebuked, because I have sought Your glory in Your House, because I have scourged them that in the Temple dealt unseemly: [John 2:15] in which place also there is quoted, the zeal of Your House has eaten Me up. Hence an alien, hence a Stranger; hence, we know not whence He is. They would have acknowledged whence I am, if they had acknowledged that which You have commanded. For if I had found them keeping Your commandments, the zeal of Your House would not have eaten Me up. And the reproaches of men reproaching You have fallen upon Me. Of this testimony Paul the Apostle has also made use (there has been read but now the very lesson), and says, Whatsoever things aforetime have been written, have been written that we might be instructed. [Romans 15:4]...Why You? Is the Father reproached, and not Christ Himself? Why have the reproaches of men reproaching You fallen upon Me? Because, he that has known Me, has known the Father also: [John 14:9] because no one has reviled Christ without reviling God: because no one honours the Father, except he that honours the Son also. [John 5:23]

13. And I have covered in fasting My Soul, and it became to Me for a reviling [Psalm 68:10]. His fasting was, when there fell away all they that had believed in Him; because also it was His hunger, that men should believe in Him: because also it was His thirst, when He said to the woman, I thirst, give Me to drink: [John 4:7] yea for her faith He was thirsting. And from the Cross when He was saying, I thirst, [John 19:28] He was seeking the faith of them for whom He had said, Father, forgive them, for they know not what they do. [Luke 23:34] But what did those men give to drink to Him thirsty? Vinegar. Vinegar is also called old. With reason of the old man they gave to drink, because they willed not to be new. Why willed they not to become new? Because to the title of this Psalm whereon is written, For them that shall be changed, they belonged not. Therefore, I have covered in fasting My Soul. Lastly, He put from Him even the gall which they offered: He chose rather to fast than to accept bitterness. For they enter not into His Body that are embittered, whereof in another place a Psalm says, They that are embittered shall not be exalted in themselves. Therefore, I have covered in fasting My Soul: and it became to Me for a reviling. This very thing became to Me for a reviling, that I consented not to them, that is, from them I fasted. For he that consents not to men seducing to evil, fasts from them; and through this fasting earns reviling, so that he is upbraided because he consents not to the evil thing.

14. And I have set sackcloth my garment [Psalm 68:11]. Already before we have said something of the sackcloth, from whence there is this, But I, when they were troubling Me, was covering myself with sackcloth, and was humbling My Soul in fasting. I have set sackcloth for My garment: that is, have set against them My flesh, on which to spend their rage, I have concealed My divinity. Sackcloth, because mortal the flesh was: in order that by sin He might condemn sin in the flesh. [Romans 8:3] And I have set sackcloth my garment: and I have been made to them for a parable, that is, for a derision. It is called a parable, whenever a comparison is made concerning some one, when he is evil spoken of. So may this man perish, for example, as that man did, is a parable: that is, a comparison and likeness in cursing. I have been made to them, then, for a parable.

15. Against Me were reviling they that were sitting in the gate [Psalm 68:12]. In the gate is nothing else but in public. And against Me they were chanting, they that were drinking wine. Do ye think, brethren, that this has befallen Christ alone? Daily to Him in His members it happens: whenever perchance it is necessary for the servant of God to forbid excess of wine and luxuries in any village or town, where there has not been heard the Word of God, it is not enough that they sing, nay more even against him they begin to sing, by whom they are forbidden to sing. Compare ye now His fasting and their wine.

16. But I with My prayer with You, O Lord [Psalm 68:13]. But I was with You. But how? With You by praying. For when you are evil spoken of, and know not what you may do; when at you are hurled reproaches, and you find not any way of rebuking him by whom they are hurled; nothing remains for you but to pray. But remember even for that very man to pray. But I with my prayer with You, O Lord. It is the time of Your good pleasure, O God. For behold the grain is being buried, there shall spring up fruit. It is the time of Your good pleasure, O God. Of this time even the Prophets have spoken, whereof the Apostle makes mention: Behold now the time acceptable, behold now the day of salvation. [2 Corinthians 6:2] It is the time of Your good pleasure, O God. In the multitude of Your mercy. This is the time of good pleasure, in the multitude of Your mercy. For if there were not a multitude of Your mercy, what should we do for the multitude of our iniquity? In the multitude of Your mercy; Hearken to me in the truth of Your Salvation. Because He has said, of Your mercy, he has added truth also: for mercy and truth are all the ways of the Lord. Why mercy? In forgiving sins. Why truth? In fulfilling the promises.

17. Save Me from the mire, that I may not stick [Psalm 68:14]. From that whereof above he had spoken, Fixed I am in the clay of the deep, and there is no substance. Furthermore, since you have duly received the exposition of that expression, in this place there is nothing further for you to hear particularly. From hence he says that he must be delivered, wherein before he said that he was fixed: Save Me from the mire, that I may not stick. And he explains this himself: Let Me be rescued from them that hate Me. They were themselves therefore the clay wherein he had stuck. But the following perchance suggests itself. A little before he had said, Fixed I am; now he says, Save Me from the mire, that I may not stick: whereas after the meaning of what was said before he ought to have said, Save Me from the mire where I had stuck, by rescuing Me, not by causing that I stick not. Therefore He had stuck in flesh, but had not stuck in spirit. He says this, because of the infirmity of His members. Whenever perchance you are seized by one that urges you to iniquity, your body indeed is taken, in regard to the body you are fixed in the clay of the deep: but so long as you consent not, you have not stuck; but if you consent, you have stuck. Let then your prayer be in that place, in order that as your body is now held, so your soul may not be held, so you may be free in bonds.

18. Let not the tempest of waters drown Me [Psalm 68:15]. But already he had been drowned. I have come into the depth of the sea, you have said, and the tempest has drowned Me, you have said. It has drowned after the flesh, let it not drown after the Spirit. They to whom was said, If they shall have persecuted you in one city, flee ye into another; [Matthew 10:23] had this said to them, that neither in flesh they should stick, nor in spirit. For we must not desire to stick even in flesh; but as far as we are able we ought to avoid it. But if we shall have stuck, and shall have fallen into the hands of sinners: then in body we have stuck, we are fixed in the clay of the deep, it remains to entreat for the soul that we stick not, that is, that we consent not, that the tempest of water drown us not, so that we go into the deep of the clay. Neither let the deep swallow Me, nor the pit close her mouth upon Me. What is this, brethren? What has he prayed against? Great is the pit of the depth of human iniquity: every one, if he shall have fallen into it, will fall into the deep. But yet if a man being there placed confesses his sins to his God, the pit will not shut her mouth upon him: as is written in another Psalm, From the depths I have cried to You, O Lord; Lord, hearken unto my voice. But if there is done in him that which another passage of Scripture says, When a sinner shall have come into the depth of evil things, he will despise, [Proverbs 18:3] upon him the pit has shut her mouth. Why has she shut her mouth? Because she has shut his mouth. He has lost confession, really dead he is, and there is fulfilled in him that which elsewhere is spoken of, From a dead man, as from one that is not, there perishes confession. [Sirach 17:28]...

19. Hearken unto me, O Lord, for sweet is Your mercy [Psalm 68:16]. He has given this as a reason why He ought to be hearkened unto, because sweet is the mercy of God....To a man set in trouble the mercy of God must needs be sweet. Concerning this sweetness of the mercy of God see ye what in another place the Scripture says: Like rain in drought, so beautiful is the mercy of God in trouble. [Sirach 35:20] That which there he says to be beautiful, the same he says here to be sweet. Not even bread would be sweet, unless hunger had preceded. Therefore even when the Lord permits or causes us to be in any trouble, even then He is merciful: for He does not withdraw nourishment, but stirs up longing. Accordingly what says he now, Hearken to me, O Lord, for sweet is Your mercy? Now do not defer hearkening, in so great trouble I am, that sweet to me is Your mercy. For to this end You deferred to succour, in order that to me that wherewith You succoured might be sweet: but now no longer is there cause why You must defer; my trouble has arrived at the appointed measure of distress, let Your mercy come to do the work of goodness. After the multitude of Your pities have regard unto me: not after the multitude of my sins.

20. Turn not away Your face from Your child [Psalm 68:17]. And this is a commending of humility; from Your child, that is, from Your little one: because now I have been rid of pride through the discipline of tribulation, turn not away Your face from Your child. This is that beautiful mercy of God, whereof he spoke above. For in the following verse he explains that whereof he spoke: For I am troubled, speedily hearken unto me. What is speedily? Now there is no cause why You must defer it: I am troubled, my affliction has gone before; let Your mercy follow.

21. Give heed to my soul, and redeem her, does need no exposition: let us see therefore what follows. Because of mine enemies deliver me [Psalm 68:18]. This petition is evidently wonderful, neither briefly to be touched upon, nor hastily to be skipped over; truly wonderful: Because of mine enemies deliver me. What is, Because of mine enemies deliver me?...I see no reason for this petition, Because of mine enemies deliver me: unless we understand it of something else, which when I shall have spoken by the help of the Lord, He shall judge in you, that dwells in you. There is a kind of secret deliverance of holy men: this for their own sakes is made. There is one public and evident: this is made because of their enemies, either for their punishment, or for their deliverance. For truly God delivered not the brothers in the book of Maccabees from the fires of the persecutor. [2 Maccabbees vii]...But again the Three Children openly were delivered from the furnace of fire; [Daniel 3:26] because their body also was rescued, their safety was public. The former were in secret crowned, the latter openly delivered: all however saved....There is then a secret deliverance, there is an open deliverance. Secret deliverance does belong to the soul, open deliverance to the body as well. For in secret the soul is delivered, openly the body. Again, if so it be, in this Psalm the voice of the Lord let us acknowledge: to the secret deliverance does belong that whereof he spoke above, Give heed to my soul, and redeem her. There remains the body's deliverance: for on His arising and ascending into the Heavens, and sending the Holy Ghost from above, there were converted to His faith they that at His death did rage, and out of enemies they were made friends through His grace, not through their righteousness. Therefore he has continued, Because of mine enemies deliver me. Give heed to my soul, but this in secret: but because of mine enemies deliver even my body. For mine enemies it will profit nothing if soul alone You shall have delivered; that they have done something, that they have accomplished something, they will believe. What profit is there in my blood, while I go down into corruption? Therefore give heed to my soul, and redeem her, which You alone know: secondly also, because of mine enemies deliver me, that my flesh may not see corruption.

22. You know my reproach, and my confusion, and my shame [Psalm 68:19]. What is reproach? What is confusion? What shame? Reproach is that which the enemy casts in the teeth. Confusion is that which gnaws the conscience. Shame is that which causes even a noble brow to blush, because of the upbraiding with a pretended crime. There is no crime; or even if there is a crime, it does not belong to him, against whom it is alleged: but yet the infirmity of the human mind ofttimes is made ashamed even when a pretended crime is alleged; not because it is alleged, but because it is believed. All these things are in the Body of the Lord. For confusion in Him could not be, in whom guilt was not found. There was alleged as a crime against Christians, the very fact that they were Christians. That indeed was glory: the brave gladly received it, and so received it as that they blushed not at all for the Lord's name. For fearlessness had covered the face of them, having the effrontery of Paul, saying, for I blush not because of the Gospel: for the virtue of God it is for salvation to every one believing. [Romans 1:16] O Paul, are not you a venerator of the Crucified? Little it is, he says, for me not to blush for it: nay, therein alone I glory, wherefore the enemy thinks me to blush. But from me far be it to glory, save in the Cross of Jesus Christ, through whom to me the world is crucified, and I to the world. [Galatians 6:14] At such a brow as this then reproach alone could be hurled. For neither could there be confusion in a conscience already made whole, nor shame in a brow so free. But when it was being alleged against certain that they had slain Christ, deservedly they were pricked through with evil conscience, and to their health confounded and converted, so that they could say, You have known my confusion. You therefore, O Lord, hast known not only my reproach but also my confusion, in certain shame also: who, though in me they believe, publicly blush to confess me before ungodly men, human tongue having more influence with them than promise divine. Behold ye therefore them: even such are commended to God, not that so He may leave them, but that by aiding them He may make them perfect. For a certain man believing and wavering has said, I believe, O Lord, help my unbelief. [Mark 9:24]

23. In Your sight are all they that trouble Me [Psalm 68:20]. Why I have reproach, You know; why confusion, You know; why shame, You know: therefore deliver me because of mine enemies, because You know these things of me, they know not; and thus, because they are themselves in Your sight, not knowing these things, they will not be able to be either confounded or corrected, unless openly You shall have delivered me because of mine enemies. Reproach my heart has expected, and misery. What is, has expected? Hath foreseen these things as going to be, has foretold them as going to be. For He came not for any other purpose. If He had been unwilling to die, neither would He have willed to be born: for the sake of resurrection He did both. For there were two particular things known to us among mankind, but one thing unknown. For we knew that men were born and died: that they rose again and lived for everlasting we knew not. That He might show to us that which we knew not, He took upon Him the two things which we knew. To this end therefore He came. Reproach my heart has expected and misery. But the misery of whom? For He expected misery, but rather of the crucifiers, rather of the persecutors, that in them should be misery, in Him mercy. For pitying the misery of them even while hanging on the Cross, He says, Father, forgive them, for they know not what they do. [Luke 23:34] What then did it profit, that I expected? That is, what did it profit that I foretold? What did it profit that I said to this end I had come? I came to fulfil that which I said, I waited for one that together should be made sorrowful, and there was not; and men comforting, and I found not: that is, there was none. For that which in the former verse He said, I waited for one that together should be made sorrowful, the same is in the following verse, and men comforting. But that which in the former verse is, and there was not; the same in the following verse is, and I found not. Therefore another sentence is not added, but the former is repeated. Which sentence if we reconsider, a question may arise. For were His disciples nowise made sorrowful when He was led to the Passion, when on the tree hanged, when dead? So much were they made sorrowful, that Mary Magdalene, who first saw Him, rejoicing told them as they were mourning what she had seen. The Gospel speaks of these things: it is not our presumption, not our suspicion: it is evident that the disciples grieved, it is evident that they mourned. Strange women were weeping, when to the Passion He was being led, unto whom turning He says, Weep ye, but for yourselves, do not for Me. [Luke 23:28]... Peter certainly loved very much, and without hesitation threw himself to walk on the waves, [Matthew 14:29] and at the voice of the Lord he was delivered: and though following Him when led to the Passion, with the boldness of love, yet being troubled, thrice he denied Him. Whence, except because an evil thing it seemed to him to die? For he was shunning that which he thought an evil thing. This then even in the Lord he was lamenting, which he was himself shunning. On this account even before he had said, Far be it from You, O Lord, merciful be to Yourself: there shall not come to pass this thing: [Matthew 16:22] at which time he merited to hear, Satan; after that he had heard, Blessed are you, Simon Bar-jona. Therefore in that sorrowfulness which the Lord felt because of those for whom He prayed, Father, forgive them, for they know not what they do: [Luke 23:34] no companion He found. And I waited for one that together should be made sorrowful, and there was not. There was not at all. And men comforting, and I found not. Who are men comforting? Men profiting. For they comfort us, they are the comfort of all preachers of the Truth.

24. And they gave for My food gall, and in My thirst they gave Me vinegar to drink [Psalm 68:22]. This was done indeed to the letter. And the Gospel declares this to us. But we must understand, brethren, that the very fact that I found not comforters, that the very fact that I found not one that together should be made sorrowful, this was My gall, this to Me was bitter, this was vinegar: bitter because of grief, vinegar because of their old man. For we read, that to Him indeed gall was offered, as the Gospel speaks; but for drink, not for food. [Matthew 27:34] Nevertheless, we must so take and consider that when fulfilled, which here had been before predicted, They gave for My food gall: and in that very action, not only in this saying, we ought to seek for a mystery, at secret things to knock, to enter the rent veil of the Temple, to see there a Sacrament, both in what there has been said and in what there has been done. They gave, He says, for My food gall: not the thing itself which they gave was food, for it was drink: but for food they gave it. Because already the Lord had taken food, and into it there had been thrown gall. But He had taken Himself pleasant food, when He ate the Passover with His disciples: therein He showed the Sacrament of His Body. Unto this food so pleasant, so sweet, of the Unity of Christ, of which the Apostle makes mention, saying, For one bread, One Body, being many we are; [1 Corinthians 10:17] unto this pleasant food who is there that adds gall, except the gainsayers of the Gospel, like those persecutors of Christ? For less the Jews sinned in crucifying Him walking on earth, than they that despise Him sitting in Heaven. That which then the Jews did, in giving above the food which He had already taken that bitter draught to drink, the same they do that by evil living bring scandal upon the Church: the same do embittered heretics, But let them not be exalted in their own selves. They give gall after so delectable meat. But what does the Lord? He admits them not to His Body. In this mystery, when they presented gall, the Lord Himself tasted, and would not drink. [Matthew 27:34] If we did not suffer them, neither at all should we taste: but because it is necessary to suffer them, we must needs taste. But because in the members of Christ such sort cannot be, they can be tasted, received into the Body they cannot be. And they gave for My food gall, and in My thirst they gave Me vinegar to drink. I was thirsting, and vinegar I received: that is, for the faith of them I longed, and I found oldness.

25. Let the table of them be made in their own presence for a trap [Psalm 68:23]. Like the trap which for Me they set, in giving Me such a draught, let such a trap be for them. Why then, in their own presence? Let the table of them be made for a trap, would have been sufficient. They are such as know their iniquity, and in it most obstinately do persevere: in their own presence there is made a trap for them. These are they that, being too destructive, go down into Hell alive. Lastly, of persecutors what has been said? Except that the Lord were in us, perchance alive they had swallowed us up. What is alive? Consenting to them, and knowing that we ought not to consent to them. Therefore in their own presence there is made a trap, and they are not amended. Even though in their own presence there is a trap, let them not fall into it. Behold they know the trap, and thrust out foot, and bow their necks to be caught. How much better were it to turn away from the trap, to acknowledge sin, to condemn error, to be rid of bitterness, to pass over into the Body of Christ, to seek the Lord's glory! But so much prevails presumption of mind, that even in their own presence the trap is, and they fall into it. Let the eyes of them be darkened, that they see not, follows here: that whereas without benefit they have seen, it may chance to them even not to see. Let the table of them, therefore, be made in their own presence for a trap. It is not from one wishing, but from one prophesying: not in order that it may come to pass, but because it will come to pass. This we have often remarked, and you ought to remember it: lest that which the prescient mind says in the Spirit of God, it should seem with ill will to imprecate....Let it then be done to them, both for a requital and for a stumbling-block. And is this by any means unjust? It is just. Why? For it is for a requital. For not anything would happen to them, which was not owed. For a requital it is done, and for a stumbling-block: for they are themselves a stumbling-block to themselves. Let the eyes of them be darkened, that they see not, and the back of them always bow down [Psalm 68:24]. This is a consequence. For they, whose eyes have been darkened that they see not, it follows, must have their back bowed down. How so? Because when they have ceased to take knowledge of things above, they must needs think of things below. He that well hears, lift up the heart, a bowed back has not. For with stature erect he looks for the hope laid up for him in Heaven; most especially if he send before him his treasure, whither his heart follows. [Matthew 6:21] But, on the other hand, they perceive not the hope of future life; already being blinded, they think of things below: and this is to have a bowed back: from which disorder the Lord delivered that woman. For Satan has bound her eighteen years, and her that was bowed down He raised up: [Luke 13:16] and because on the Sabbath He did it, the Jews were scandalized; suitably were they scandalized at her being raised up, themselves being bowed. Pour forth upon them Your anger, and let the indignation of Your anger overtake them [Psalm 68:25], are plain words: but nevertheless, in overtake them we perceive them as it were fleeing. But whither are they to flee? Into Heaven? You are there. Into Hell? You are present. Their wings they will not take to fly straight: Let the indignation of Your anger overtake them, let it not permit them to escape.

26. Let the habitation of them become forsaken [Acts 1:20] [Psalm 68:26]. This is now evident. For in the same manner as He has mentioned not only a secret deliverance of His, saying, Give heed to My soul, and redeem her; but also one open after the body, adding, because of mine enemies deliver me: so also to these men He foretells how there are to be certain secret misfortunes, whereof a little before He was speaking....For the blindness of the Jews was secret vengeance: but the open was what? Let their habitation become forsaken, and in their tabernacles let there not be any one to inhabit. There has come to pass this thing in the very city Jerusalem, wherein they thought themselves mighty in crying against the Son of God, Crucify, Crucify; [John 19:6] and in prevailing because they were able to kill Him that raised dead men. How mighty to themselves, how great, they seemed! There followed afterwards the vengeance of the Lord, stormed was the city, utterly conquered the Jews, slain were I know not how many thousands of men. No one of the Jews is permitted to come there now: where they were able to cry against the Lord, there by the Lord they are not permitted to dwell. They have lost the place of their fury: and O that even now they would know the place of their rest! What profit to them was Caiaphas in saying, If we shall have let go this man thus, there will come the Romans, and take away from us both place and kingdom? [John 11:48] Behold, both they did not let Him go alive, and He lives: and there have come the Romans, and have taken from them both place and kingdom. But now we heard, when the Gospel was being read, Jerusalem, Jerusalem, how often would I have gathered together your sons, as a hen her chickens under her wings, and you would not? Behold there is left to you your house forsaken. [Matthew 23:37-38]...

27. Why so? For Him whom You have smitten they have themselves persecuted, and upon the pain of my wounds they have added [Psalm 68:27]. How then have they sinned if they have persecuted one by God smitten? What sin is ascribed to their mind? Malice. For the thing was done in Christ which was to be. To suffer indeed He had come, and He punished him through whom He suffered. For Judas the traitor was punished, and Christ was crucified: but us He redeemed by His blood, and He punished him in the matter of his price. For he threw down the price of silver, for which by him the Lord had been sold; [Matthew 27:5] and he knew not the price wherewith he had himself by the Lord been redeemed. This thing was done in the case of Judas. But when we see that there is a sort of measure of requital in all men, and that not any one can be suffered to rage more than he has received power to do: how have they added, or what is that smiting of the Lord? Without doubt He is speaking in the person of him from whom He had received a body, from whom He had taken unto Him flesh, that is in the person of mankind, of Adam himself who was smitten with the first death because of his sin. [Genesis 3:6] Mortal therefore here are men born, as born with their punishment: to this punishment they add, whosoever do persecute men. For now here man would not have had to die, unless God had smitten him. Why then do you, O man, rage more than this? Is it little for a man that some time he is to die? Each one of us therefore bears his punishment: to this punishment they would add that persecute us. This punishment is the smiting of the Lord. For the Lord smote man with the sentence: What day you shall have touched it, He says, with death you shall die. [Genesis 2:17] Out of this death He had taken upon Him flesh, and our old man has been crucified together with Him. [Romans 6:6] By the voice of that man He has said these words, Him whom You have smitten they have themselves persecuted, and upon the pain of My wounds they have added. Upon what pain of wounds? Upon the pain of sins they have themselves added. For sins He has called His wounds. But do not look to the Head, consider the Body; according to the voice whereof has been said by the Same in that Psalm, wherein He showed there was His voice, because in the first verse thereof He cried from the Cross, God, My God, look upon Me, why have You forsaken Me? There in continuation He says, Afar from My safety are the words of Mine offenses....

28. Lay iniquity upon their iniquity [Psalm 68:28]. What is this? Who would not be afraid? To God is said, Lay iniquity upon their iniquity. Whence shall God lay iniquity? For has He iniquity to lay? For we know that to be true which has been spoken through Paul the Apostle, What then shall we say? Is there anywise iniquity with God? Far be it. [Romans 9:14] Whence then, Lay iniquity upon iniquity? How must we understand this? May the Lord be with us, that we may speak, and because of your weariness may be able to speak briefly. Their iniquity was that they killed a just Man: there was added another, that they crucified the Son of God. Their raging was as though against a man: but if they had known, the Lord of Glory they had never crucified. [1 Corinthians 2:8] They with their own iniquity willed to kill as it were a man: there was laid iniquity upon their own iniquity, so that the Son of God they should crucify. Who laid this iniquity upon them? He that said, Perchance they will reverence My Son, [Matthew 21:37] Him I will send. For they were wont to kill servants sent to them, to demand rent and profit. He sent the Son Himself, in order that Him also they might kill. He laid iniquity upon their own iniquity. And these things did God do in wrath, or rather in just requital? For, May it be done to them, He says, for a requital and for a stumbling-block. They had deserved to be so blinded as not to know the Son of God. And this God did, laying iniquity upon their iniquity; not in wounding, but in not making whole. For in like manner as you increase a fever, increasest a disorder, not by adding disorder, but by not relieving: so because they were of such sort as that they merited not to be healed, in their very naughtiness in a manner they advanced; as it is said, But evil men and wicked doers advance for the worse: [2 Timothy 3:13] and iniquity is laid upon their own iniquity. And let them not enter in Your righteousness. This is a plain thing.

29. Let them be blotted out from the book of the living [Psalm 68:29]. For had they been some time written therein? Brethren, we must not so take it, as that God writes any one in the book of life, and blots him out. If a man said, What I have written I have written, [John 19:22] concerning the title where it had been written, King of the Jews: does God write any one, and blot him out? He foreknows, He has predestined all before the foundation of the world that are to reign with His Son in life everlasting. [Romans 8:29] These He has written down, these same the Book of Life does contain. Lastly, in the Apocalypse, what says the Spirit of God, when the same Scripture was speaking of the oppressions that should be from Antichrist? There shall give consent to him all they that have not been written in the book of life. [Revelation 13:8] So then without doubt they will not consent that have been written. How then are these men blotted out from that book wherein they were never written? This has been said according to their own hope, because they thought of themselves that they were written. What is, let them be blotted out from the book of life? Even to themselves let it be evident, that they were not there. By this method of speaking has been said in another Psalm, There shall fall from Your side a thousand, and tens of thousands from on Your right hand: that is, many men shall be offended, even out of that number who thought that they would sit with You, even out of that number who thought that they would stand at Your right hand, being severed from the left-hand goats: [Matthew 25:33] not that when any one has there stood, he shall afterwards fall, or when any one with Him has sat, he shall be cast away; but that many men were to fall into scandal, who already thought themselves to be there, that is, many that thought that they would sit with You, many that hoped that they would stand at the right hand, will themselves fall. So then here also they that hoped as though by the merit of their own righteousness themselves to have been written in the book of God, they to whom is said, Search the Scriptures, wherein ye think yourselves to have life eternal: [John 5:39] when their condemnation shall have been brought even to their own knowledge, shall be effaced from the book of the living, they shall know themselves not to be there. For the verse which follows, explains what has been said: And with just men let them not be written. I have said then Let them be effaced, according to their hope: but according to Your justice I say what?

30. Poor and sorrowful I am [Psalm 68:30]. Why this? Is it that we may acknowledge that through bitterness of soul this poor One does speak evil? For He has spoken of many things to happen to them. And as if we were saying to Him, Why such things?— Nay, not so much! He answers, poor and sorrowful I am. They have brought Me to want, unto this sorrow they have set Me down, therefore I say these words. It is not, however, the indignation of one cursing, but the prediction of one prophesying. For He was intending to recommend to us certain things which hereafter He says of His poverty and His sorrow, in order that we may learn to be poor and sorrowful. For, Blessed are the poor, for theirs is the kingdom of Heaven. [Matthew 5:3] And, Blessed are they that mourn, for they shall be comforted. This therefore He does Himself before now show to us: and so, poor and sorrowful I am. The whole Body of Him says this. The Body of Christ in this earth is poor and sorrowful. But let Christians be rich. Truly if Christians they are, they are poor; in comparison with the riches celestial for which they hope, all their gold they count for sand. And the health of Your countenance, O God, has taken Me up. Is this poor One anywise forsaken? When do you deign to bring near to your table a poor man in rags? But again, this poor One the health of the countenance of God has taken up: in His countenance He has hidden His need. For of Him has been said, You shall hide them in the hiding place of Your countenance. But in that countenance what riches there are would ye know? Riches here give you this advantage, that you may dine on what you will, whenever you will: but those riches, that you may never hunger. The health of Your countenance, O God, has taken Me up. For what purpose? In order that no longer I may be poor, no longer sorrowful? I will praise the name of the Lord with a song, I will magnify Him in praise [Psalm 68:31]. Now it has been said, this poor One praises the name of the Lord with a song, he magnifies Him in praise. When would He have ventured to sing, unless He had been refreshed from hunger? I will magnify Him with praise. O vast riches! What jewels of God's praise has he brought out of his inward treasures! These are my riches! The Lord has given, the Lord has taken away. [Job 1:21] Then miserable he has remained? Far be it. See the riches: As it has pleased the Lord, so has been done, be the name of the Lord blessed.

31. And it shall please God: that I shall praise Him, shall please: above a new calf, bearing horns and hoofs. More grateful to Him shall be the sacrifice of praise than the sacrifice of a calf. The sacrifice of praise shall glorify me. Immolate to God the sacrifice of praise. So then His praise going forth from my mouth shall please God more than a great victim led up to His altar....Therefore above this calf my praising shall please You, such as hereafter will be, after poverty and sorrow, in the eternal society of Angels, where neither adversary there shall be in battle to be tossed, nor sluggard from earth to be stirred up. Let the needy see and rejoice [Psalm 68:32]. Let them believe, and in hope be glad. Let them be more needy, in order that they may deserve to be filled: lest while they belch out pride's satiety, there be denied them the bread whereon they may healthily live. Seek the Lord, ye needy, hunger ye and thirst; [Matthew 5:6] for He is Himself the living bread that came down from Heaven. [John 6:33, 51] Seek the Lord, and your soul shall live. You seek bread, that your flesh may live: the Lord seek ye, that your soul may live. [Isaiah 55:3]

32. For the Lord has hearkened to the poor [Psalm 68:33]. He has hearkened to the poor, and He would not have hearkened to the poor, unless they were poor. Will you be hearkened to? Poor be thou: let sorrow cry out from you, and not fastidiousness. And His fettered ones He has not despised. Being offended at His servants, He has put them in fetters: but them crying from the fetters He has not despised. What are these fetters? Mortality, the corruptibleness of the flesh are the fetters wherewith we have been bound. And would ye know the weight of these fetters? Of them is said, The body which is corrupted weighs down the soul. [Wisdom 9:15] Whenever men in the world will to be rich, for these fetters they are seeking rags. But let the rags of the fetters suffice: seek so much as is necessary for keeping off want, but when you seek superfluities, you long to load your fetters. In such a prison then let the fetters abide even alone. Sufficient for the day be the evil thereof. [Matthew 6:34] Let there praise Him heavens and earth, sea and all things creeping in them [Psalm 68:34]. The true riches of this poor man are these, to consider the creation, and to praise the Creator. Let there praise Him heavens and earth, sea and all things creeping therein. And does this creation alone praise God, when by considering of it God is praised?

33. Hear thou another thing also: for God shall save Sion [Psalm 68:35]. He restores His Church, the faithful Gentiles He does incorporate with His Only-Begotten; He beguiles not them that believe in Him of the reward of His promise. For God shall save Sion; and there shall be built the cities of Juda. These same are the Churches. Let no one say, when shall it come to pass that there be built the cities of Juda? O that you would acknowledge the Edifice, and be a living stone, that you might enter into Her. Even now the cities of Juda are being built. For Juda is interpreted confession. By confession of humility there are being built the cities of Juda: in order that there may remain without the proud, who blush to confess. For God shall save Sion. What Sion? Hear in the following words: and the seed of His servants shall possess Her, and they that love His name shall dwell therein [Psalm 68:36]....

1. Thanks to the Grain of wheat, because He willed to die and to be multiplied: thanks to the only Son of God, our Lord and Saviour Jesus Christ, who disdained not to undergo our death, in order that He might make us worthy of His life. Behold Him that was single until He went hence; as He said in another Psalm, Single I am until I go hence; for He was a single grain of wheat in such sort as that He had in Himself a great fruitfulness of increase; in how many corns imitating the Passion of Him we exult, when we celebrate the nativities of the Martyrs! Many therefore members of Him, under one Head our Saviour Himself, being bound together in the bond of love and peace (as you judge it fit that you know, for you have often heard), are one man: and of the same, as of one man, the voice is ofttimes heard, in the Psalms, and thus one cries as though it were all, because all in one are one....

2. There is then in this Psalm the voice of men troubled, and so indeed of Martyrs amid sufferings in peril, but relying on their own Head. Let us hear them, and speak with them out of sympathy of heart, though it be not with similarity of suffering. For they are already crowned, we are still in peril: not that such sort of persecutions do vex us as have vexed them, but worse perchance in the midsts of all kinds of so great scandals. For our own times do more abound in that woe, which the Lord cried: Woe to the world because of scandals. [Matthew 18:7] And, Because iniquity has abounded, the love of man shall wax cold. [Matthew 24:12] For not even that holy Lot at Sodom suffered corporal persecution from any one, or had it been told him that he should not dwell there: [Genesis 19:19] the persecution of him were the evil doings of the Sodomites. Now then that Christ sits in Heaven, now that He is glorified, now that necks of kings are made subject to His yoke, and their brows placed beneath His sign, now that not any one remains to dare openly to trample upon Christians, still, however, we groan amid instruments and singers, still those enemies of the Martyrs, because with words and steel they have no power, with their own wantonness do persecute them. And O that we were sorrowing for Heathens alone: it would be some sort of comfort, to wait for those that not yet have been signed with the Cross of Christ; when they should be signed, and when, by His authority attached, they should cease to be mad. We see besides men wearing on their brow the sign of Him, at the same time on that same brow wearing the shamelessness of wantonness, and on the days and celebrations of the Martyrs not exulting but insulting. And amid these things we groan, and this is our persecution, if there is in us the love which says, Who is weak, and I am not weak? Who is scandalized, and I burn not? [2 Corinthians 11:29] Not any servant of God, then, is without persecution: and that is a true saying which the Apostle says, But even all men that will to live godly in Christ, shall suffer persecution. [2 Timothy 3:12]...

3. O God, to my aid make speed [Psalm 69:1]. For need we have for an everlasting aid in this world. But when have we not? Now however being in tribulation, let us especially say, O God, to my aid make speed. Let them be confounded and fear that seek my soul. Christ is speaking: whether Head speak or whether Body speak; He is speaking that has said, Why do you persecute Me? [Acts 9:4] He is speaking that has said, Inasmuch as you have done it to one of the least of Mine, to Me you have done it. [Matthew 25:40] The voice then of this Man is known to be of the whole man, of Head and of Body: that need not often be mentioned, because it is known. Be they confounded, he says, and fear that seek my soul. In another Psalm He says, I was looking unto the right and saw, and there was not one that would know Me: flight has perished from Me, and there is not one to seek out My soul. There of persecutors He says, that there was not one to seek out His soul: but here, Let them be confounded and fear that seek My soul....And where is that which you have heard from your Lord, Love ye your enemies, do good to them that hate you, and pray for them that persecute you? [Matthew 5:44] Behold you suffer persecution, and cursest them from whom you suffer, how do you imitate the Passions of your Lord that have gone before, hanging on the cross and saying, Father, forgive them, for they know not what they do. [Luke 23:34] To persons saying such things the Martyr replies and says, you have set before me the Lord, saying, Father, forgive them, for they know not what they do: understand thou my voice also, in order that it may be yours too: for what have I said concerning mine enemies? Let them be confounded and fear. Already such vengeance has been taken on the enemies of the Martyrs. That Saul that persecuted Stephen, he was confounded and feared. He was breathing out slaughters, he was seeking some to drag and slay: a voice having been heard from above, Saul, Saul, why do you persecute Me, [Acts 9:4] he was confounded and laid low, and he was raised up to obedience, that had been inflamed unto persecuting. This then the Martyrs desire for their enemies, Let them be confounded and fear. For so long as they are not confounded and fear, they must needs defend their actions: glorious they think themselves, because they hold, because they bind, because they scourge, because they kill, because they dance, because they insult, and because of all these doings they be some time confounded and fear. For if they be confounded, they will also be converted: because converted they cannot be, unless they shall have been confounded and shall have feared. Let us then wish these things to our enemies, let us wish them without fear. Behold I have said, and let me have said it with you, may all that still dance and sing and insult the Martyrs be confounded and fear: at last within these walls confounded may they beat their breasts!

4. Let them be turned away backward and blush that think evil things to me [Psalm 69:2]. At first there was the assault of them persecuting, now there has remained the malice of them thinking. In fact, there are in the Church distinct seasons of persecutions following one another. There was made an assault on the Church when kings were persecuting: and because kings had been foretold as to persecute and as to believe, when one had been fulfilled the other was to follow. There came to pass also that which was consequent; kings believed, peace was given to the Church, the Church began to be set in the highest place of dignity, even on this earth, even in this life: but there is not wanting the roar of persecutors, they have turned their assaults into thoughts. In these thoughts, as in a bottomless pit, the devil has been bound, he roars and breaks not forth. For it has been said concerning these times of the Church, The sinner shall see, and shall be angry. And shall do what? That which he did at first? Drag, bind, smite? He does not this. What then? With his teeth he shall gnash, and shall pine away. And with these men the Martyr is, as it were, angry, and yet for these men the Martyr prays. For in like manner as he has wished well to those men concerning whom he has said, Let them be confounded and fear that seek my soul: so also now, Let them be turned backward, and blush, that think evil things to me. Wherefore? In order that they may not go before, but follow. For he that censures the Christian religion, and on his own system wills to live, wills as it were to go before Christ, as though He indeed had erred and had been weak and infirm, because He either willed to suffer or could suffer in the hands of the Jews; but that he is a clever man for guarding against all these things; in shunning death, even in basely lying to escape death, and slaying his soul that he may live in body, he thinks himself a man of singular and prudent measures. He goes before in censuring Christ, in a manner he outstrips Christ: let him believe in Christ, and follow Christ. For that which had been desired but now for persecutors thinking evil things, the same the Lord Himself said to Peter. Now in a certain place Peter willed to go before the Lord....A little before, Blessed are you, Simon Bar-jona, for flesh and blood has not revealed it to you, but My Father which is in Heaven: now in a moment, Go back behind Me, Satan. [Matthew 16:23] What is, Go back behind Me? Follow Me. You will to go before Me, you will to give Me counsel, it is better that thou follow My counsel: this is, go back, go back behind Me. He is silencing one outstripping, in order that he may go backward; and He is calling him Satan, because he wills to go before the Lord. A little before, blessed; now, Satan. Whence a little before, blessed? Because, to you, He says, flesh and blood has not revealed it, but My Father which is in Heaven. Whence now, Satan? Because you savour not, He says, the things which are of God, but the things which are of men. Let us then that would duly celebrate the nativities of the Martyrs, long for the imitation of the Martyrs; let us not wish to go before the Martyrs, and think ourselves to be of better understanding than they, because we shun sufferings in behalf of righteousness and faith which they shunned not. Therefore be they that think evil things, and in wantonness feed their hearts, turned backward and blush. Let them hear from the Apostle afterwards saying, But what fruit had ye some time in those things at which you now blush?

5. What follows? Let them be turned away immediately blushing, that say to me, Well, well [Psalm 69:3]. Two are the kinds of persecutors, revilers and flatterers. The tongue of the flatterer does more persecute than the hand of the slayer: for this also the Scripture has called a furnace. Truly when the Scripture was speaking of persecution, it said, Like gold in a furnace it has proved them (speaking of Martyrs being slain), and as the holocaust's victim it has received them. [Wisdom 3:6] Hear how even the tongue of flatterers is of such sort: The proving, he says, of silver and of gold is fire; but a man is proved by the tongue of men praising him. [Proverbs 27:21] That is fire, this also is fire: out of both you ought to go forth safe. The censurer has broken you, you have been broken in the furnace like an earthen vessel. The Word has moulded you, and there has come the trial of tribulation: that which has been formed, must needs be seasoned; if it has been well moulded, there has come the fire to strengthen. Whence He said in the Passion, Dried up like a potsherd has been My virtue. For Passion and the furnace of tribulation had made Him stronger....

6. And what comes to pass when they are all turned back and blush, whether it be they that seek my soul, or they that think evil things to me, or they that with perverse and feigned benevolence with tongue would soften the stroke which they inflict, when they shall have been themselves turned away and confounded; there shall come to pass what? Let them exult and be joyous in You: not in me, not in this man or in that man; but in whom they have been made light that were darkness. Let them exult and be joyous in You, all that seek You [Psalm 69:4]. One thing it is to seek God, another thing to seek man. Let them be joyous that seek You. They shall not be joyous then that seek themselves, whom You have first sought before they sought You. Not yet did that sheep seek the Shepherd, it had strayed from the flock, and He went down to it; [Luke 15:4] He sought it, and carried it back upon His shoulders. Will He despise you, O sheep, seeking Him, who has first sought you despising Him and not seeking Him? Now then begin thou to seek Him that first has sought you, and has carried you back on His shoulders. Do thou that which He speaks of, They that are My sheep hear My voice, and follow Me. [John 10:27] If then you seek Him that first has sought you, and hast become a sheep of His, and you hear the voice of your Shepherd, and followest Him; see what He shows to you of Himself, what of His Body, in order that as to Himself you may not err, as to the Church you may not err, that no one may say to you, that is Christ which is not Christ, or that is the Church which is not the Church. For many men have said that Christ had no flesh, and that Christ has not risen in His Body: do not thou follow the voices of them. Hear thou the voice of Himself the Shepherd, that was clothed with flesh, in order that He might seek lost flesh. He has risen again, and He says, Handle ye and see; for a spirit has not flesh and bones as you see Me have. [Luke 24:39] He shows Himself to you, the voice of Him follow thou. He shows also the Church, that no one may deceive you by the name of Church. It behooved, He says, Christ to suffer, and to rise again from the dead the third day, and that there should be preached repentance and remission of sins through all nations, beginning with Jerusalem. [Luke 24:46-47] You have the voice of Your Shepherd, do not thou follow the voice of strangers: [John 10:5] and a thief you shall not fear, if you shall have followed the voice of the Shepherd. But how shall you follow? If you shall neither have said to any man, as if it were by his own merit, Well, well: nor shall have heard the same with joy, so that your head be not made fat with the oil of a sinner. Let all them exult and be joyous in You, that seek You; and let them say— let them say what, that exult? Be the Lord always magnified! Let all them say this, that exult and seek You. What? Be the Lord always magnified; yea, they that love Your salvation. Not only, Be the Lord magnified; but also, alway....A sinner you are, be He magnified in order that He may call; you confess, be He magnified in order that He may forgive: now you live justly, be He magnified in order that He may direct: you persevere even unto the end, be He magnified in order that He may glorify. Be the Lord, then, alway magnified; yea, they love His saving health. For from Him they have salvation, not from themselves. The saving health of the Lord our God, is the Saviour our Lord Jesus Christ: whosoever loves the Saviour, confesses himself to have been made whole; whosoever confesses himself to have been made whole, confesses himself to have been sick. Not their own saving health, as if they could save themselves of themselves: not as it were the saving health of a man, as though by him they could be saved. Do not, he says, confide in princes, and in the sons of men, in whom there is no safety. Why so? Of the Lord is safety, and upon Your people is Your blessing.

7. Behold, Be the Lord magnified: will you never, will you nowhere? In Him was something, in me nothing: but if in Him is whatsoever I am, be He, not I. But thou then what? But I am needy and poor [Psalm 69:5]. He is rich, He abounding, He needing nothing. Behold my light, behold whence I am illumined; for I cry, You shall illumine my candle, O Lord. What then of you? But I am needy and poor. I am like an orphan, my soul is like a widow destitute and desolate: help I seek, always mine infirmity I confess. There have been forgiven me my sins, now I have begun to follow the commandments of God: still, however, I am needy and poor. Why still needy and poor? Because I see another law in my members fighting against the law of my mind. [Romans 7:23] Why needy and poor? Because, blessed are they that hunger and thirst after righteousness. [Matthew 5:6] Still I hunger, still I thirst: my fullness has been put off, not taken away. O God, aid me. Most suitably also Lazarus is said to be interpreted, one aided: that needy and poor man, that was transported into the bosom of Abraham; [Luke 16:23] and bears the type of the Church, which ought always to confess that she has need of aid. This is true, this is godly. I have said to the Lord, My God You are. Why? For my goods You need not. He needs not us, we need Him: therefore He is truly Lord. For you are not the very true Lord of your servant: both are men, both needing God. But if you suppose your servant to need you, in order that you may give him bread; thou also needest your servant, in order that he may aid your labours. Each one of you does need the other. Therefore neither of you is truly lord, and neither of you truly servant. Hear thou the true Lord, of whom you are the true servant: I have said to the Lord, My God You are. Why are You Lord? Because my goods You need not? But what of you? But I am needy and poor. Behold the needy and poor: may God feed, may God alleviate, may God aid: O God, he says, aid me.

8. My helper and deliverer are You; O Lord, delay not. You are the helper and deliverer: I need succour, help Thou; entangled I am, deliver Thou. For no one will deliver from entanglings except You. There stand round about us the nooses of various cares, on this side and on that we are torn as it were with thorns and brambles, we walk a narrow way, perchance we have stuck fast in the brambles: let us say to God, You are my deliverer. He that showed us the narrow way, [Matthew 7:14] has taught us to follow it....

9. What is, delay not? Because many men say, it is a long time till Christ comes. What then: because we say, delay not, will He come before He has determined to come? What means this prayer, delay not? May not Your coming seem to me to be too long delayed. For to you it seems a long time, to God it seems not long, to whom a thousand years are one day, or the three hours of a watch. But if you shall not have had endurance, late for you it will be: and when to you it shall be late, you will be diverted from Him, and will be like those that were wearied in the desert, and hastened to ask of God the pleasant things which He was reserving for them in the Land; and when there were not given on their journey the pleasant things, whereby perchance they would have been corrupted, they murmured against God, and went back in heart unto Egypt: to that place whence in body they had been severed, in heart they went back. Do not thou, then, so, do not so: fear the word of the Lord, saying, Remember Lot's wife. [Luke 17:32] She too being on the way, but now delivered from the Sodomites, looked back; in the place where she looked back, there she remained: she became a statue of salt, in order to season you. For to you she has been given for an example, in order that you may have sense, may not stop infatuated on the way. Observe her stopping and pass on: observe her looking back, and do thou be reaching forth unto the things before, as Paul was. [Philippians 3:13] What is it, not to look back. Of the things behind forgetful, he says. Therefore you follow, being called to the heavenly reward, whereof hereafter you will glory. For the same Apostle says, There remains for me a crown of righteousness, which in that day the Lord, the just Judge, shall render to me. [2 Timothy 4:8]

1. In all the holy Scriptures the grace of God that delivers us commends itself to us, in order that it may have us commended. This is sung of in this Psalm, whereof we have undertaken to speak....This grace the Apostle commends: by this he got to have the Jews for enemies, boasting of the letter of the law and of their own justice. This then commending in the lesson which has been read, he says thus: For I am the least of the Apostles, that am not worthy to be called an Apostle, because I persecuted the Church of God. [1 Corinthians 15:9] But therefore mercy, he says, I obtained, because ignorant I did it in unbelief. [1 Timothy 1:13] Then a little afterwards, Faithful the saying is, and worthy of all acceptation, that Christ Jesus came into the world to save sinners, of whom I am first. [1 Timothy 1:15] Were there before him not any sinners? What then, was he the first then? Yea, going before all men not in time, but in evil disposition. But therefore, he says, mercy I obtained, in order that in me Christ Jesus might show all long-suffering, for the imitation of those that shall believe in Him unto life eternal: that is, every sinner and unjust man, already despairing of himself, already having the mind of a gladiator, so as to do whatsoever he wills, because he must needs be condemned, may yet observe the Apostle Paul, to whom so great cruelty and so very evil a disposition was forgiven by God; and by not despairing of himself may he be turned unto God. This grace God does commend to us in this Psalm also....

2. The title then of this Psalm is, as usual, a title intimating on the threshold what is being done in the house: To David himself for the sons of Jonadab, and for those that were first led captive. Jonadab (he is commended to us in the prophecy of Jeremiah) was a certain man, who had enjoined his sons not to drink wine, and not to dwell in houses, but in tents. But the commandment of the father the sons kept and observed, and by this earned a blessing from the Lord. Now the Lord had not commanded this, but their own father. But they so received it as though it were a commandment from the Lord their God; for even though the Lord had not commanded that they should drink no wine and should dwell in tents; yet the Lord had commanded that sons should obey their father. In this case alone a son ought not to obey his father, if his father should have commanded anything contrary to the Lord his God. For indeed the father ought not to be angry, when God is preferred before him. But when a father does command that which is not contrary to God; he must be heard as God is: because to obey one's father God has enjoined. God then blessed the sons of Jonadab because of their obedience, and thrust them in the teeth of His disobedient people, reproaching them, because while the sons of Jonadab were obedient to their father, they obeyed not their God. But while Jeremiah was treating of these topics, he had this object in regard to the people of Israel, that they should prepare themselves to be led for captivity into Babylon, and should not hope for any other thing, but that they were to be captives. The title then of this Psalm seems from thence to have taken its hue, so that when he had said, Of the sons of Jonadab; he added, and of them that were first led captive: not that the sons of Jonadab were led captive, but because to them that were to be led captive there were opposed the sons of Jonadab, because they were obedient to their father: in order that they might understand that they had been made captive, because they were not obedient to God. It is added also that Jonadab is interpreted, the Lord's spontaneous one. What is this, the Lord's spontaneous one? Serving God freely with the will. What is, the Lord's spontaneous one? In me are, O God, Your vows, which I will render of praise to You. What is, the Lord's spontaneous one? Voluntarily I will sacrifice to You. For if the Apostolic teaching admonishes a slave to serve a human master, not as though of necessity, but of good will, and by freely serving make himself in heart free; how much more must God be served with whole and full and free will, who sees your very will?...The first man made us captive, the second man has delivered us from captivity. For as in Adam all die, so also in Christ all shall be made alive. But in Adam they die through the flesh's nativity, in Christ they are delivered through the heart's faith. It was not in your power not to be born of Adam: it is in your power to believe in Christ. Howsoever much then you shall have willed to belong to the first man, unto captivity you will belong. And what is, shall have willed to belong? Or what is, shall belong? Already you belong, cry out, Who shall deliver me from the body of this death? [Romans 7:24] Let us hear then this man crying out this.

3. O God, in You I have hoped, O Lord, I shall not be confounded for everlasting [Psalm 70:1]. Already I have been confounded, but not for everlasting. For how is he not confounded, to whom is said, What fruit had ye in these things wherein ye now blush? [Romans 6:21] What then shall be done, that we may not be confounded for everlasting? Draw near unto Him, and be ye enlightened, and your faces shall not blush. Confounded you are in Adam, withdraw from Adam, draw near unto Christ, and then you shall not be confounded. In You I have hoped, O Lord, I shall not be confounded for everlasting. If in myself I am now confounded, in You I shall not be confounded for everlasting.

4. In Your own righteousness deliver me, and save me [Psalm 70:2]. Not in my own, but in Your own: for if in my own, I shall be one of those whereof he says, Being ignorant of God's righteousness, and their own righteousness willing to establish, to the righteousness of God they were not made subject. [Romans 10:3] Therefore, in Your own righteousness, not in mine. For mine is what? Iniquity has gone before. And when I shall be righteous, Your own righteousness it will be: for by righteousness given to me by You I shall be righteous; and it shall be so mine, as that it be Yours, that is, given to me by You. For I believe in Him that justifies an ungodly man, so that my faith is counted for righteousness. [Romans 4:5] Even so then the righteousness shall be mine, not however as though my own, not as though by my own self given to myself: as they thought who through the letter made their boast, and rejected grace....It is a small thing then that thou acknowledge the good thing which is in you to be from God, unless also on that account thou exalt not yourself above him that has not yet, who perchance when he shall have received, will outstrip you. For when Saul was a stoner of Stephen, [Acts 7:59] how many were the Christians of whom he was persecutor! Nevertheless, when he was converted, all that had gone before he surpassed. Therefore say thou to God that which you hear in the Psalm, In You I have hoped, O Lord, I shall not be confounded for everlasting: in Your own righteousness, not in mine, deliver me, and save me. Incline unto me Your ear. This also is a confession of humility. He that says, Incline unto me, is confessing that he is lying like a sick man laid at the feet of the Physician standing. Lastly, observe that it is a sick man that is speaking: Incline unto me Your ear, and save me.

5. Be Thou unto me for a protecting God [Psalm 70:3]. Let not the darts of the enemy reach me, for I am not able to protect myself. And a small thing is protecting: he has added, and for a walled place, that You may save me. For a walled place be Thou to me, be my walled place....Behold, God Himself has become the place of your fleeing unto, who at first was the fearful object of your fleeing from. For a walled place, he says, be to me, that You may save me. I shall not be safe except in You: except You shall have been my rest, my sickness shall not be able to be made whole. Lift me from the earth; upon You I will lie, in order that I may rise unto a walled place. What can be better walled? When unto that place you shall have fled for refuge, tell me what adversaries you will dread? Who will lie in wait, and come at you? A certain man is said from the summit of a mountain to have cried out, when an Emperor was passing by, I speak not of you: the other is said to have looked back and to have said, Nor I of you. He had despised an Emperor with glittering arms, with mighty army. From whence? From a strong place. If he was secure on a high spot of earth, how secure are you on Him by whom heaven and earth were made? I, if for myself I shall have chosen another place, shall not be able to be safe. Choose thou indeed, O man, if you shall have found one, a place better walled. There is not then a place whither to flee from Him, except we flee to Him. If you will escape Him angry, flee to Him appeased. For my firmament and my refuge You are. My firmament is what? Through You I am firm, and by You I am firm. For my firmament and my refuge You are: in order that I may be made firm by You, in whatever respects I shall have been made infirm in myself, I will flee for refuge unto You. For firm the grace of Christ makes you, and immovable against all temptations of the enemy. But there is there too human frailness, there is there still the first captivity, there is there too the law in the members fighting against the law of the mind, and willing to lead captive in the law of sin: [Romans 7:23] still the body which is corrupt presses down the soul. [Wisdom 9:15] Howsoever firm thou be by the grace of God, so long as thou still bearest an earthly vessel, wherein the treasure of God is, something must be dreaded even from that same vessel of clay. [2 Corinthians 4:7] Therefore my firmament You are, in order that I may be firm in this world against all temptations. But if many they are, and they trouble me: my refuge You are. For I will confess mine infirmity, to the end that I may be timid like a hare, because I am full of thorns like a hedgehog. And as in another Psalm is said, The rock is a refuge for the hedgehogs and the hares: but the Rock was Christ. [1 Corinthians 10:4]

6. O God, deliver me from the hand of the sinner [Psalm 70:4]. Generally, sinners, among whom is toiling he that is now to be delivered from captivity: he that now cries, Unhappy man I, who shall deliver me from the body of this death? The grace of God through Jesus Christ our Lord. [Romans 7:24-25] Within is a foe, that law in the members; there are without also enemies: unto what do you cry? Unto Him, to whom has been cried, From my secret sins cleanse me, O Lord, and from strange sins spare Your servant.. ..But these sinners are of two kinds: there are some that have received Law, there are others that have not received: all the heathen have not received Law, all Jews and Christians have received Law. Therefore the general term is sinner; either a transgressor of the Law, if he has received Law; or only unjust without Law, if he has not received the Law. Of both kinds speaks the Apostle, and says, They that without Law have sinned, without Law shall perish, and they that in the Law have sinned, by the Law shall be judged. [Romans 2:12] But thou that amid both kinds dost groan, say to God that which you hear in the Psalm, My God, deliver me from the hand of the sinner. Of what sinner? From the hand of him that transgresses the Law, and of the unjust man. He that transgresses the Law is indeed also unjust; for not unjust he is not, that transgresses the Law: but every one that transgresses the Law is unjust, not every unjust man does transgress the Law. For, Where there is not a Law, says the Apostle, neither is there transgression. [Romans 4:15] They then that have not received Law, may be called unjust, transgressors they cannot be called. Both are judged after their deservings. But I that from captivity will to be delivered through Your grace, cry to You, Deliver me from the hand of the sinner. What is, from the hand of him? From the power of him, that while he is raging, he lead me not unto consenting with him; that while he lies in wait, he persuade not to iniquity. From the hand of the sinner and of the unjust man....

7. Lastly, there follows the reason why I say this: for You are my patience [Psalm 70:5]. Now if He is patience rightly, He is that also which follows, O Lord, my hope from my youth. My patience, because my hope: or rather my hope, because my patience. Tribulation, says the Apostle, works patience, patience probation, but probation hope, but hope confounds not. [Romans 5:3-5] With reason in You I have hoped, O Lord, I shall not be confounded for everlasting. O Lord, my hope from my youth. From your youth is God your hope? Is He not also from your boyhood, and from your infancy? Certainly, says he. For see what follows, that you may not think that I have said this, my hope from my youth, as if God noways profited mine infancy or my boyhood; hear what follows: In You I have been strengthened from the womb. Hear yet: From the belly of my mother You are my Protector [Psalm 70:6]. Why then, from my youth, except it was the period from which I began to hope in You? For before in You I was not hoping, though You were my Protector, that led me safe unto the time, when I learned to hope in You. But from my youth I began in You to hope, from the time when You armed me against the Devil, so that in the girding of Your host being armed with Your faith, love, hope, and the rest of Your gifts, I waged conflict against Your invisible enemies, and heard from the Apostle, There is not for us a wrestling against flesh and blood, but against principalities, and powers, etc. [Ephesians 5:12] There a young man it is that does fight against these things: but though he be a young man, he falls, unless He be the hope of Him to whom he cries, O Lord, my hope from my youth. In You is my singing always. Is it only from the time when I began to hope in You until now? Nay, but alway. What is, alway? Not only in the time of faith, but also in the time of sight. For now, So long as we are in the body we are absent from the Lord: for by faith we walk, not by sight: [2 Corinthians 5:6] there will be a time when we shall see that which being not seen we believe: but when that has been seen which we believe, we shall rejoice: but when that has been seen which they believed not, ungodly men shall be confounded. Then will come the substance whereof there is now the hope. But, Hope which is seen is not hope. But if that which we see not we hope for, through patience we wait for it. [Romans 8:24] Now then you groan, now unto a place of refuge you run, in order that you may be saved; now being in infirmity you entreat the Physician: what, when you shall have received perfect soundness also, what when you shall have been made equal to the Angels of God, [Matthew 22:30] will you then perchance forget that grace, whereby you have been delivered? Far be it.

8. As it were a monster I have become unto many [Psalm 70:7]. Here in time of hope, in time of groaning, in time of humiliation, in time of sorrow, in time of infirmity, in time of the voice from the fetters — here then what? As it were a monster I have become unto many. Why, As it were a monster? Why do they insult me that think me a monster? Because I believe that which I see not. For they being happy in those things which they see, exult in drink, in wantonness, in chamberings, in covetousness, in riches, in robberies, in secular dignities, in the whitening of a mud wall, in these things they exult: but I walk in a different way, contemning those things which are present, and fearing even the prosperous things of the world, and secure in no other thing but the promises of God. And they, Let us eat and drink, for tomorrow we die. [1 Corinthians 15:32] What do you say? Repeat it: let us eat, he says, and drink. Come now, what have you said afterwards? for tomorrow we die. You have terrified, not led me astray. Certainly by the very thing which you have said afterwards, you have stricken me with fear to consent with you. For tomorrow we die, you have said: and there has preceded, Let us eat and drink. For when you had said, Let us eat and drink; you added, for tomorrow we die. Hear the other side from me, Yea let us fast and pray, 'for tomorrow we die.' I keeping this way, strait and narrow, as it were a monster have become unto many: but You are a strong helper. Be with me, O Lord Jesus, to say to me, faint not in the narrow way, I first have gone along it, I am the way itself, [John 14:6] I lead, in Myself I lead, unto Myself I lead home. Therefore though a monster I have become unto many; nevertheless I will not fear, for You are a strong Helper.

9. Let my mouth be fulfilled with praise, that with hymn I may tell of Your glory, all the day long Your magnificence [Psalm 70:8]. What is all the day long? Without intermission. In prosperity, because You comfort: in adversity, because You correct: before I was in being, because You made; when I was in being, because You gave health: when I had sinned, because You forgave; when I was converted, because You helped; when I had persevered, because You crowned.

10. My hope from my youth, cast me not away in time of old age [Psalm 70:9]. What is this time of old age? When my strength shall fail, forsake not me. Here God makes this answer to you, yea indeed let your strength fail, in order that in you mine may abide: in order that you may say with the Apostle, When I am made weak, then I am mighty. [2 Corinthians 12:10] Fear not, that you be cast away in that weakness, in that old age. But why? Was not your Lord made weak on the Cross? Did not most mighty men and fat bulls before Him, as though a man of no strength, made captive and oppressed, shake the head and say, If Son of God He is, let Him come down from the Cross? Has he deserted because He was made weak, who preferred not to come down from the Cross, lest He should seem not to have displayed power, but to have yielded to them reviling? What did He hanging teach you, that would not come down, but patience amid men reviling, but that you should be strong in your God? Perchance too in His person was said, As it were a monster I have become unto many, and You are a strong Helper. In His person according to His weakness, not according to His power; according to that whereby He had transformed us into Himself, not according to that wherein He had Himself come down. For He became a monster to many. And perchance the same was the old age of Him; because on account of its oldness it is not improperly called old age, and the Apostle says, Our old man has been crucified together with Him. [Romans 6:6] If there was there our old man, old age was there; because old, old age. Nevertheless, because a true saying is, Renewed as an eagle's shall be Your youth; He rose Himself the third day, promised a resurrection at the end of the world. Already there has gone before the Head, the members are to follow. Why do you fear lest He should forsake you, lest He cast you away for the time of old age, when your strength shall have failed? Yea at that time in you will be the strength of Him, when your strength shall have failed.

11. Why do I say this? For mine enemies have spoken against me, and they that were keeping watch for My soul, have taken counsel together [Psalm 70:10]: saying, God has forsaken Him, persecute Him, and seize Him, for there is no one to deliver Him [Psalm 70:11]. This has been said concerning Christ. For He that with the great power of Divinity, wherein He is equal to the Father, had raised to life dead persons, on a sudden in the hands of enemies became weak, and as if having no power, was seized. When would He have been seized, except they had first said in their heart, God has forsaken Him? Whence there was that voice on the Cross, My God, My God, why have You forsaken Me? So then did God forsake Christ, though God was in Christ reconciling the world to Himself, [2 Corinthians 5:19] though Christ was also God, out of the Jews indeed according to the flesh, Who is over all things, God blessed for ever, [Romans 9:5] — did God forsake Him? Far be it. But in our old man our voice it was, because our old man was crucified together with Him: [Romans 6:6] and of that same our old man He had taken a Body, because Mary was of Adam. Therefore the very thing which they thought, from the Cross He said, Why have You forsaken Me? [Matthew 27:46] Why do these men think Me left alone to their evil? What is, think Me forsaken in their evil? For if they had known, the Lord of glory they had never crucified. [1 Corinthians 2:8] Persecute and seize Him. More familiarly however, brethren, let us take this of the members of Christ, and acknowledge our own voice in these words: because even He used such words in our person, not in His own power and majesty; but in that which He became for our sakes, not according to that which He was, who has made us.

12. O Lord, my God, be not far from me [Psalm 70:12]. So it is, and the Lord is not far off at all. For, The Lord is near unto them that have bruised the heart. My God, unto my help look Thou. Be they confounded and fail that engage my soul [Psalm 70:13]. What has he desired? Be they confounded and fail. Why has he desired it? That engage my soul? What is, That engage my soul? Engaging as it were unto some quarrel. For they are said to be engaged that are challenged to quarrel. If then so it is, let us beware of men that engage our soul. What is, That engage our soul? First provoking us to withstand God, in order that in our evil things God may displease us. For when are you right, so that to you the God of Israel may be good, good to men right in heart? When are you right? Will you hear? When in that good which you do, God is pleasing to you; but in that evil which you suffer God is not displeasing to you. See ye what I have said, brethren, and be ye on your guard against men that engage your souls. For all men that deal with you in order to make you be wearied in sorrows and tribulations, have this aim, namely, that God may be displeasing to you in that which you suffer, and there may go forth from your mouth, What is this? For what have I done? Now then have you done nothing of evil, and art you just? He unjust? A sinner I am, you say; I confess, just I call not myself. But what, sinner, have you by any means done so much evil as he with whom it is well? As much as Gaiuseius? I know the evil doings of him, I know the iniquities of him, from which I, though a sinner, am very far; and yet I see him abounding in all good things, and I am suffering so great evil things. I do not then say, O God, what have I done to You, because I have done nothing at all of evil; but because I have not done so much as to deserve to suffer these things. Again, art you just, He unjust? Wake up, wretched man, your soul has been engaged! I have not, he says, called myself just. What then do you say? A sinner I am, but I did not commit so great sins, as to deserve to suffer these things. You say not then to God, just I am, and You are unjust: but you say, unjust I am, but You are more unjust. Behold your soul has been engaged, behold now your soul wages war. What? Against whom? Your soul, against God; that which has been made against Him by whom it was made. Even because you are in being to cry out against Him, you are ungrateful. Return, then, to the confession of your sickness, and beg the healing hand of the Physician. Think thou not they are happy who flourish for a time. You are being chastised, they are being spared: perchance for you chastised and amended an inheritance is being kept in reserve....Lastly, see what follows, Let them put on confusion and shame, that think evil things to me. Confusion and shame, confusion because of a bad conscience, shame because of modesty. Let this befall them, and they will be good....

13. But I always in You will hope, and will add to all Your praise [Psalm 70:14]. What is this? I will add to all Your praise, ought to move us. More perfect will you make the praise of God? Is there anything to be superadded? If already that is all praise, will you add anything? God was praised in all His good deeds, in every creature of His, in the whole establishment of all things, in the government and regulation of ages, in the order of seasons, in the height of Heaven, in the fruitfulness of the regions of earth, in the encircling of the sea, in every excellency of the creature everywhere brought forth, in the sons of men themselves, in the giving of the Law, in delivering His people from the captivity of the Egyptians, and all the rest of His wonderful works: not yet He had been praised for having raised up flesh unto life eternal. Be there then this praise added by the Resurrection of our Lord Jesus Christ: in order that here we may perceive His voice above all past praise: thus it is that we rightly understand this also....

14. My mouth shall tell out Your righteousness [Psalm 70:15]: not mine. From thence I will add to all Your praise: because even that I am righteous, if righteous I am, is Your righteousness in me, not my own: for You justify the ungodly. [Romans 4:5] All the day long Your salvation. What is, Your salvation? Let no one assume to himself, that he saves himself, Of the Lord is Salvation. Not any one by himself saves himself, Vain is man's salvation. All the day long Your Salvation: at all times. Something of adversity comes, preach the Salvation of the Lord: something of prosperity comes, preach the Salvation of the Lord. Do not preach in prosperity, and hold your peace in adversity: otherwise there will not be that which has been said, all the day long. For all the day long is day together with its own night. Do we when we say, for example, thirty days have gone by, mention the nights also; do we not under the very term days include the nights also? In Genesis what was said? The evening was made, and the morning was made, one day. [Genesis 1:5] Therefore a whole day is the day together with its own night: for the night does serve the day, not the day the night. Whatever you do in mortal flesh, ought to serve righteousness: whatever you do by the commandment of God, be it not done for the sake of the advantage of the flesh, lest day serve night. Therefore all the day long speak of the praise of God, to wit, in prosperity and in adversity; in prosperity, as though in the day time; in adversity, as though in the night time: all the day long nevertheless speak of the praise of God, so that you may not have sung to no purpose, I will bless God at every time, always the praise of Him is in my mouth.. ..

15. Therefore, he says, For I have not known tradings. What are these tradings? Let traders hear and change their life; and if they have been such, be not such; let them not know what they have been, let them forget; lastly, let them not approve, not praise; let them disapprove, condemn, be changed, if trading is a sin. For on this account, O thou trader, because of a certain eagerness for getting, whenever you shall have suffered loss, you will blaspheme; and there will not be in you that which has been spoken of, all the day long Your praise. But whenever for the price of the goods which you are selling, thou not only liest, but even falsely swearest; how in your mouth all the day long is there the praise of God? While, if you are a Christian, even out of your mouth the name of God is being blasphemed, so that men say, see what sort of men are Christians! Therefore if this man for this reason speaks the praise of God all the day long, because he has not known tradings; let Christians amend themselves, let them not trade. But a trader says to me, behold I bring indeed from a distant quarter merchandise unto these places, wherein there are not those things which I have brought, by which means I may gain a living: I ask but as reward for my labour, that I may sell dearer than I have bought: for whence can I live, when it has been written, the worker is worthy of his reward? [Luke 10:7] But he is treating of lying, of false swearing. This is the fault of me, not of trading: for I should not, if I would, be unable to do without this fault. I then, the merchant, do not shift my own fault to trading: but if I lie, it is I that lie, not the trade. For I might say, for so much I bought, but for so much I will sell; if you please, buy. For the buyer hearing this truth would not be offended, and not a whit less all men would resort to me: because they would love truth more than gain. Of this then, he says, admonish me, that I lie not, that I forswear not; not to relinquish business whereby I maintain myself. For to what do you put me when you put me away from this? Perchance to some craft? I will be a shoemaker, I will make shoes for men. Are not they too liars? Are not they too false-swearers? Do they not, when they have contracted to make shoes for one man, when they have received money from another man, give up that which they were making, and undertake to make for another, and deceive him for whom they have promised to make speedily? Do they not often say, today I am about it, today I'll get them done? Secondly, in the very sewing do they not commit as many frauds? These are their doings and these are their sayings: but they are themselves evil, not the calling which they profess. All evil artificers, then, not fearing God, either for gain, or for fear of loss or want, do lie, do forswear themselves; there is no continual praise of God in them. How then do you withdraw me from trading? Would you that I be a farmer, and murmur against God thundering, so that, fearing hail, I consult a wizard, in order to learn what to do to protect me against the weather; so that I desire famine for the poor, in order that I may be able to sell what I have kept in store? Unto this do you bring me? But good farmers, you say, do not such things. Nor do good traders do those things. But why, even to have sons is an evil thing, for when their head is in pain, evil and unbelieving mothers seek for impious charms and incantations? These are the sins of men, not of things. A trader might thus speak to me — Look then, O Bishop, how thou understand the tradings which you have read in the Psalm: lest perchance thou understand not, and yet forbid me trading. Admonish me then how I should live; if well, it shall be well with me: one thing however I know, that if I shall have been evil, it is not trading that makes me so, but my iniquity. Whenever truth is spoken, there is nothing to be said against it.

16. Let us inquire then what he has called tradings, which indeed he that has not known, all the day long does praise God. Trading even in the Greek language is derived from action, and in the Latin from want of inaction: but whether it be from action or want of inaction, let us examine what it is. For they that are active traders, rely as it were upon their own action, they praise their works, they attain not to the grace of God. Therefore traders are opposed to that grace which this Psalm does commend. For it does commend that grace, in order that no one may boast of his own works. Because in a certain place is said, Physicians shall not raise to life, ought men to abandon medicine? But what is this? Under this name are understood proud men, promising salvation to men, whereas of the Lord is Salvation.. ..With reason the Lord drove from the Temple them to whom He said, It is written, My House shall be called the House of prayer, but you have made it a house of trading; that is, boasting of your works, seeking no inaction, nor hearing the Scripture speaking against your unrest and trading, be ye still, and see that I am the Lord.. ..

17. But there is in some copies, For I have not known literature. Where some books have trading, there others literature: how they may accord is a hard matter to find out; and yet the discrepancy of interpreters perchance shows the meaning, introduces no error. Let us inquire then how to understand literature also, lest we offend grammarians in the same way as we did traders a little before: because a grammarian too may live honourably in his calling, and neither forswear nor lie. Let us examine then the literature which he has not known, in whose mouth all the day long is the praise of God. There is a sort of literature of the Jews: for to them let us refer this; there we shall find what has been said: just as when we were inquiring about traders, on the score of actions and works, we found that to be called detestable trading, which the Apostle has branded, saying, For being ignorant of God's righteousness, and willing to establish their own, to the righteousness of God they were not made subject. [Romans 10:3]...Just as then we found out the former charge against traders, that is men boasting of action, exalting themselves because of business which admits no inaction, unquiet men rather than good workmen; because good workmen are those in whom God works; so also we find a sort of literature among the Jews....Moses wrote five books: but in the five porches encircling the pool, [John 5:2] sick men were lying, but they could not be healed. See how the letter remained, convicting the guilty, not saving the unrighteous. For in those five porches, a figure of the five books, sick men were given over rather than made whole. What then in that place did make whole a sick man? The moving of the water. When that pool was moved there went down a sick man, and there was made whole one, one because of unity: whatsoever other man went down unto that same moving was not made whole. How then was there commended the unity of the Body crying from the ends of the earth? Another man was not healed, except again the pool were moved. The moving of the pool then did signify the perturbation of the people of the Jews when the Lord Jesus Christ came. For at the coming of an Angel the water in the pool was perceived to be moved. The water then encircled with five porches was the Jewish nation encircled by the Law. And in the porches the sick lay, and in the water alone when troubled and moved they were healed. The Lord came, troubled was the water; He was crucified, may He come down in order that the sick man may be made whole. What is, may He come down? May He humble Himself. Therefore whosoever ye be that love the letter without grace, in the porches you will remain, sick ye will be, lying ill, not growing well....For the same figure also it is that Eliseus at first sent a staff by his servant to raise up the dead child. There had died the son of a widow his hostess; it was reported to him, to his servant he gave his staff: go thou, he says, lay it on the dead child. Did the prophet not know what he was doing? The servant went before, he laid the staff upon the dead, the dead arose not. For if there had been given a law which could have made alive, surely out of the law there had been righteousness. [Galatians 3:21] The law sent by the servant made not alive: and yet he sent his staff by the servant, who himself afterwards followed, and made alive. [2 Kings 4:20-36] For when that infant arose not, Eliseus came himself, now bearing the type of the Lord, who had sent before his servant with the staff, as though with the Law: he came to the child that was lying dead, he laid his limbs upon it. The one was an infant, the other a grown man: he contracted and shortened in a manner the size of his full growth, in order that he might fit the dead child. The dead then arose, when he being alive adapted himself to the dead: and the Master did that which the staff did not; and grace did that which the letter did not. They then that have remained in the staff, glory in the letter; and therefore are not made alive. But I will to glory concerning Your grace....In that same grace I glorying literature have not known: that is, men on the letter relying, and from grace recoiling, with whole heart I have rejected.

18. With reason there follows, I will enter into the power of the Lord: not my own, but the Lord's. For they gloried in their own power of the letter, therefore grace joined to the letter they knew not....But because the letter kills, but the Spirit makes alive: [2 Corinthians 3:6] I have not known literature, and I will enter into the power of the Lord. Therefore this verse following does strengthen and perfect the sense, so as to fix it in the hearts of men, and not suffer any other interpretation to steal in from any quarter. O Lord, I will be mindful of Your righteousness alone [Psalm 70:16]. Ah! alone. Why has he added alone, I ask you? It would suffice to say, I will be mindful of Your righteousness. alone, he says, entirely: there of my own I think not. For what have you which you have not received? But if also you have received, why do you glory as if you have not received. [1 Corinthians 4:7] Your righteousness alone does deliver me, what is my own alone is nought but sins. May I not glory then of my own strength, may I not remain in the letter; may I reject literature, that is, men glorying of the letter, and on their own strength perversely, like men frantic, relying: may I reject such men, may I enter into the power of the Lord, so that when I am weak, then I may be mighty; in order that You in me may be mighty, for, I will be mindful of Your righteousness alone.

19. O God, You have taught me from my youth [Psalm 70:17]. What have you taught me? That of Your righteousness alone I ought to be mindful. For reviewing my past life, I see what was owing to me, and what I have received instead of that which was owing to me. There was owing punishment, there has been paid grace: there was owing hell, there has been given life eternal. O God, You have taught me from my youth. From the very beginning of my faith, wherewith You have renewed me, You taught me that nothing had preceded in me, whence I might say that there was owing to me what You have given. For who is turned to God save from iniquity? Who is redeemed save from captivity? But who can say that unjust was his captivity, when he forsook his Captain and fell off to the deserter? God is for our Captain, the devil a deserter: the Captain gave a commandment, the deserter suggested guile: where were your ears between precept and deceit? Was the devil better than God? Better he that revolted than He that made you? You believed what the devil promised, and found what God threatened. Now then out of captivity being delivered, still however in hope, not yet in substance, walking by faith, not yet by sight, O God, he says, You have taught me from my youth. From the time that I have been turned to You, renewed by You who had been made by You, re-created who had been created, re-formed who had been formed: from the time that I have been converted, I have learned that no merits of mine have preceded, but that Your grace has come to me gratis, in order that I might be mindful of Your righteousness alone.

20. What next after youth? For, You have taught me, he says, from my youth: what after youth? For in that same first conversion of yours you learned, how before conversion you were not just, but iniquity preceded, in order that iniquity being banished, there might succeed love: and having been renewed into a new man, only in hope, not yet in substance, you learned how nothing of your good had preceded, and by the grace of God you were converted to God: now perchance since the time that you have been converted will you have anything of your own, and on your own strength ought thou to rely? Just as men are wont to say, now leave me, it was necessary for you to show me the way; it is sufficient, I will walk in the way. And he that has shown you the way, will you not that I conduct you to the place? But you, if you are conceited, let me alone, it is enough, I will walk in the way. You are left, and through your weakness again you will lose the way. Good were it for you that He should have conducted you, who first put you in the way. But unless He too lead you, again also you will stray: say to Him then, Conduct me, O Lord, in Your way, and I will walk in Your truth. But your having entered on the way, is youth, the very renewal and beginning of the faith. For before you were walking through your own ways a vagabond; straying through woody places, through rough places, torn in all your limbs, you were seeking a home, that is, a sort of settlement of your spirit, where you might say, it is well; and being in security might say it, at rest from every uneasiness, from every trial, in a word from every captivity; and thou did not find. What shall I say? Came there to you one to show you the way? There came to you the Way itself, and you were set therein by no merits of your preceding, for evidently you were straying. What, since the time that you have set foot therein do you now direct yourself? Does He that has taught you the way now leave you? No, he says: You have taught me from my youth; and even until now I will tell forth Your wonderful works. For a wonderful thing is that which still You do; namely, that You direct me, who in the way has put me: and these are Your wonderful works. What do you think to be the wonderful works of God? What is more wonderful among God's wonderful works, than the raising the dead? But am I by any means dead, you say? Unless dead you had been, there would not have been said to you, Rise, you that sleepest, and arise from the dead, and Christ shall enlighten you. [Ephesians 5:14] Dead are all unbelievers, all unrighteous men; in body they live, but in heart they are extinct. But he that raises a man dead according to the body, does bring him back to see this light and to breathe this air: but he that raises is not himself light and air to him; he begins to see, as he saw before. A soul is not so resuscitated. For a soul is resuscitated by God; though even a body is resuscitated by God: but God, when He does resuscitate a body, to the world does bring it back: when He does resuscitate a soul, to Himself He brings it back. If the air of this world be withdrawn, there dies body: if God be withdrawn, there dies soul. When then God does resuscitate a soul, unless there be with her He that has resuscitated, she being resuscitated lives not. For He does not resuscitate, and then leave her to live to herself: in the same manner as Lazarus, when he was resuscitated after being four days dead, was resuscitated by the Lord's corporal presence....The Lord withdrew from that same city or from that spot, did Lazarus cease to live? Not so is the soul resuscitated: God does resuscitate her, she dies if God shall have withdrawn. For I will speak boldly, brethren, but yet the truth. Two lives there are, one of the body, another of the soul: as the life of the body is the soul, so the life of the soul is God: in like manner as, if the soul forsake, the body dies: so the soul dies, if God forsake. This then is His grace, namely, that He resuscitate and be with us. Because then He does resuscitate us from our past death, and does renew in a manner our life, we say to Him, O God, You have taught me from my youth. But because He does not withdraw from those whom He resuscitates, lest when He shall have withdrawn from them they die, we say to Him, and even until now I will tell forth Your wonderful works: because while You are with me I live, and of my soul You are the life, which will die if she be left to herself. Therefore while my life is present, that is, my God, even until now, what next?

21. And even unto oldness and old age [Psalm 70:18]. These are two terms for old age, and are distinguished by the Greeks. For the gravity succeeding youth has another name among the Greeks, and after that same gravity the last age coming on has another name; for πρεσβύτης signifies grave, and γ·ρων old. But because in the Latin language the distinction of these two terms holds not, both words implying old age are inserted, oldness and old age: but you know them to be two ages. You have taught me Your grace from my youth; and even until now; after my youth, I will tell forth Your wonderful works, because You are with me in order that I may not die, who hast come in order that I may rise: and even unto oldness and old age, that is, even unto my last breath, unless with me You shall have been, there will not be any merit of mine; may Your grace always remain with me. Even one man would say this, you, he, I; but because this voice is that of a certain great Man, that is, of the Unity itself, for it is the voice of the Church; let us investigate the youth of the Church. When Christ came, He was crucified, dead, rose again, called the Gentiles, they began to be converted, became Martyrs strong in Christ, there was shed faithful blood, there arose a harvest for the Church: this is Her youth. But seasons advancing let the Church confess, let Her say, Even until now I will tell forth Your wonderful works. Not only in youth, when Paul, when Peter, when the first Apostles told: even in advancing age I myself, that is, Your Unity, Your members, Your Body, will tell forth Your marvellous works. What then? And even unto oldness and old age, I will tell forth Your wonderful works: even until the end of the world here shall be the Church. For if She were not to be here even unto the end of the world; to whom did the Lord say, Behold, I am with you always, even unto the consummation of the world? Why was it necessary that these things should be spoken in the Scriptures? Because there were to be enemies of the Christian Faith who would say, for a short time are the Christians, hereafter they shall perish, and there shall come back idols, there shall come back that which was before. How long shall be the Christians? Even unto oldness and old age: that is, even unto the end of the world. When thou, miserable unbeliever, dost expect Christians to pass away, you are passing away yourself without Christians: and Christians even unto the end of the world shall endure; and as for you with your unbelief when you shall have ended your short life, with what face will you come forth to the Judge, whom while you were living you blasphemed? Therefore from my youth, and even until now, and even unto oldness and old age, O Lord, forsake not me. It will not be, as mine enemies say, even for a time. Forsake not me, until I tell forth Your arm to every generation that is yet to come. And the Arm of the Lord has been revealed to whom? [Isaiah 53:1] The Arm of the Lord is Christ. Do not then forsake me: let not them rejoice that say, only for a set time the Christians are. May there be persons to tell forth Your arm. To whom? To every generation that is yet to come. If then it be to every generation that is yet to come, it will be even unto the end of the world: for when the world is ended, no longer any generation will come on.

22. Your power and Your righteousness [Psalm 70:19]. That is, that I may tell forth to every generation that is yet to come, Your arm. And what has Your arm effected? This then let me tell forth, that same grace to every generation succeeding: let me say to every man that is to be born, nothing you are by yourself, on God call thou, your own are sins, merits are God's: punishment to you is owing, and when reward shall have come, His own gifts He will crown, not your merits. Let me say to every generation that is to come, out of captivity you have come, unto Adam you belonged. Let me say this to every generation that is to come, that there is no strength of mine, no righteousness of mine; but Your strength and Your righteousness, O God, even unto the most high mighty works which You have made. Your power and Your righteousness, as far as what? Even unto flesh and blood? Nay, even unto the most high mighty works which You have made. For the high places are the heavens, in the high places are the Angels, Thrones, Dominions, Principalities, Powers: to You they owe it that they are; to You they owe it that they live, to You they owe it that righteously they live, to You they owe it that blessedly they live. Your power and Your righteousness, as far as what? Even unto the most high mighty works which You have made. Think not that man alone belongs to the grace of God. What was Angel before he was made? What is Angel, if He forsake him who has created? Therefore Your power and Your justice even unto the most high mighty works which You have made.

23. And man exalts himself: and in order that he may belong to the first captivity, he hears the serpent suggesting, Taste, and you shall be as Gods. [Genesis 3:5] Men as Gods? O God, who is like You? Not any in the pit, not in Hell, not in earth, not in Heaven, for all things You have made. Why does the work strive with the Maker? O God, who is like You? But as for me, says miserable Adam, and Adam is every man, while I perversely will to be like You, behold what I have become, so that from captivity to You I cry out: I with whom it was well under a good king, have been made captive under my seducer; and cry out to You, because I have fallen from You. And whence have I fallen from You? While I perversely seek to be like You....

24. Ill straying, ill presuming, doomed to die by withdrawing from the path of righteousness: behold he breaks the commandment, he has shaken off from his neck the yoke of discipline, uplifted with high spirit he has broken in sunder the reins of guidance: where is he now? Truly captive he cries, O Lord, who is like You? I perversely willed to be like You, and I have been made like a beast! Under Your dominion, under Your commandment, I was indeed like: But a man in honour set has not perceived, he has been compared to beasts without sense, and has been made like them. Now out of the likeness of beasts cry though late and say, O God, who is like You?

25. How great troubles have You shown to me, many and evil! [Psalm 70:20]. Deservedly, proud servant. For you have willed perversely to be like your God, who had been made after the image of your Lord. [Genesis 1:27] Would you have it to be well with you, when withdrawing from that good? Truly God says to you, if you withdraw from Me, and it is well with you, I am not your good. Again, if He is good, and in the highest degree good, and of Himself to Himself good, and by no foreign good thing good, and is Himself our chief good; by withdrawing from Him, what will you be but evil? Also if He is Himself our blessedness, what will there be to one withdrawing from Him, except misery? Return thou then after misery, and say, O Lord, who is like You? How great troubles have You shown to me, many and evil!

26. But this was discipline; admonition, not desertion. Lastly, giving thanks, he says what? And being turned You have made me alive, and from the bottomless places of the earth again You have brought me back. But when before? What is this again? You have fallen from a high place, O man, disobedient slave, O thou proud against your Lord, you have fallen. There hast come to pass in you, every one that exalts himself shall be humbled: may there come to pass in you, every one that humbles himself shall be exalted. [Luke 14:11] Return thou from the deep. I return, he says, I return, I acknowledge; O God, who is like You? How great troubles have You shown to me, many and evil! And being turned You have made me alive, and from the bottomless places of the earth again You have brought me back. We perceive, I hear. You have brought us back from the bottomless places of the earth, hast brought us back from the depth and drowning of sin. But why again? When had it already been done? Let us go on, if perchance the latter parts of the Psalm itself do not explain to us the thing which here we do not yet perceive, namely, why he has said again. Therefore let us hear: How great troubles You have shown to me, many and evil! And being turned You have made me alive, and from the bottomless places of the earth again You have brought me back. What then? You have multiplied Your righteousness, and being turned You have comforted me, and from the bottomless places of the earth again You have brought me back [Psalm 70:21]. Behold a second again! If we labour to unravel this again when written once, who will be able to unravel it when doubled? Now again itself is a redoubling, and once more there is written again. May He be with us from whom is grace, may there be with us the arm also which we are telling forth to every generation that is to come: may He be with us Himself, and as with the key of His Cross open to us the mystery that is locked up. For it was not to no purpose that when He was crucified the veil of the temple was rent in the midst, but to show that through His Passion the secret things of all mysteries were opened. [Matthew 27:51] May He then Himself be with men passing over unto Him, be the veil taken away: [2 Corinthians 3:16] may our Lord and Saviour Jesus Christ tell us why such a voice of the Prophet has been sent before, You have shown to me troubles many and evil: and being turned You have made me alive, and from the bottomless places of the earth again You have brought me back. Behold this is the first again which has been written. Let us see what this is, and we shall see why there is a second again.

27. ...Therein Christ died, wherein you are to die: and therein Christ rose again, wherein you are to rise again. By His example He taught you what you should not fear, for what you should hope. You feared death, He died: you despaired of rising again, He rose again. But you say to me, He rose again, do I by any means rise again? But He rose again in that which for you He received of you. Therefore your nature in Him has preceded you; and that which was taken of you, has gone up before you: therein therefore thou also hast ascended. Therefore He ascended first, and we in Him: because that flesh is of the human race....Behold one again. Hear of its being fulfilled from the Apostle: If then you have risen with Christ, the things which are above seek ye, where Christ is sitting on the right hand of God; the things which are above mind ye, not the things which are upon the earth. [Colossians 3:1-2] He then has gone before: already we also have risen again, but still in hope. Hear the Apostle Paul saying this same thing: Even we ourselves groan in ourselves, looking for the adoption, the redemption of our body. What is it then that Christ has granted to you? Hear that which follows: For by hope we are saved: but hope which is seen is not hope. For that which a man sees, why does he hope for? But if that which we see not we hope for, through patience we wait for it. We have been brought back therefore again from the bottomless places in hope. Why again? Because already Christ had gone before. But because we shall rise again in substance, for now in hope we are living, now after faith we are walking; we have been brought back from the bottomless places of the earth, by believing in Him who before us has risen again from the bottomless place of the earth....You have heard one again, you have heard the other: again; one again because of Christ going before; and the other, yet however in hope, and a thing which remains to be in substance. You have multiplied Your righteousness, already in me believing, already in those that first have risen again in hope....You have multiplied Your righteousness, and being turned You have comforted me: and because of the body to rise again at the end, even from the bottomless places of the earth again You have brought me back.

28. For I will confess to You in the vessels of a Psalm Your truth [Psalm 70:22]. The vessels of a Psalm are a Psaltery. But what is a Psaltery? An instrument of wood and strings. What does it signify? There is some difference between it and a harp:...there seems to be signified by the Psaltery the Spirit, by the harp the flesh. And because he had spoken of two bringings back of ours from the bottomless places of the earth, one after the Spirit in hope, the other after the body in substance; hear thou of these two: For I will confess to You in the vessels of a Psalm Your truth. This after the Spirit: concerning the body what? I will psalm to You on a harp, Holy One of Israel.

29. Again hear this because of that same again and again. My lips shall exult when I shall psalm to You [Psalm 70:23]. Because lips are wont to be spoken of both belonging to the inner and to the outward man, it is uncertain in what sense lips have been used: there follows therefore, And my soul which You have redeemed. Therefore regarding the inward lips having been saved in hope, brought back from the bottomless places of the earth in faith and love, still however waiting for the redemption of our body, [Romans 8:23] we say what? Already he has said, And my soul which You have redeemed. But lest you should think the soul alone redeemed, wherein now you have heard one again, but still, he says; why still? but still my tongue also: therefore now the tongue of the body: all day long shall meditate of Your righteousness [Psalm 70:24]: that is, in eternity without end. But when shall this be? Hereafter at the end of the world, at the resurrection of the body and the changing into the Angelic state. Whence is it proved that this is spoken of the end, but still my tongue also all day long shall meditate of Your righteousness? When they shall have been confounded and shall have blushed, that seek evil things for me. When shall they be confounded, when shall they blush, save at the end of the world? For in two ways they shall be confounded, either when they shall believe in Christ, or when Christ shall have come. For so long as the Church is here, so long as grain groans amid chaff, so long as wheat groans amid tares, so long as vessels of mercy groan amid vessels of wrath made for dishonour, [2 Timothy 2:20] so long as lily groans amid thorns, there will not be wanting enemies to say, When shall he die, and his name perish? Behold there shall come the time when Christians shall be ended and shall be no more: as they began at a set time, so even unto a particular time they shall be. But while they are saying these things and without end are dying, and while the Church is continuing preaching the Arm of the Lord to every generation that is to come; there shall come Himself also at last in His glory, [Matthew 25:31] there shall rise again all the dead, each with his cause: there shall be severed good men to the right hand, but evil men to the left, and they shall be confounded that did insult, they shall blush that did mock: and so my tongue after resurrection shall meditate of Your righteousness, all day long of Your praise, when they shall have been confounded and shall have blushed, that seek evil things for me.

1. For Salomon indeed this Psalm's title is fore-noted: but things are spoken of therein which could not apply to that Salomon king of Israel after the flesh, according to those things which holy Scripture speaks concerning him: but they can most pertinently apply to the Lord Christ. Whence it is perceived, that the very word Salomon is used in a figurative sense, so that in him Christ is to be taken. For Salomon is interpreted peace-maker: and on this account such a word to Him most truly and excellently does apply, through Whom, the Mediator, having received remission of sins, we that were enemies are reconciled to God. For when we were enemies we were reconciled to God through the death of His Son. [Romans 5:10] The Same is Himself that Peace-maker....Since then we have found out the true Salomon, that is, the true Peace-maker: next let us observe what the Psalm does teach concerning Him.

2. O God, Your judgment to the King give Thou, and Your justice to the King's Son [Psalm 71:1]. The Lord Himself in the Gospel says, The Father judges not any one, but all judgment He has given to the Son: [John 5:22] this is then, O God, Your judgment to the King give Thou. He that is King is also the Son of the King: because God the Father also is certainly King. Thus it has been written, that the King made a marriage for His Son. [Matthew 22:2] But after the manner of Scripture the same thing is repeated. For that which he has said in, Your judgment; the same he has otherwise expressed in, Your justice: and that which he has said in, the King, the same he has otherwise expressed in, to the King's Son....But these repetitions do much commend the divine sayings, whether the same words, or whether in other words the same sense be repeated: and they are mostly found in the Psalms, and in the kind of discourse whereby the mind's affection is to be awakened.

3. Next there follows, To judge Your people in justice, and Your poor in judgment [Psalm 71:2]. For what purpose the royal Father gave to the royal Son His judgment and His justice is sufficiently shown when he says, To judge Your people in justice; that is, for the purpose of judging Your people. Such an idiom is found in Salomon: The Proverbs of Salomon, son of David, to know wisdom and discipline: [Proverbs 1:1] that is, the Proverbs of Salomon, for the purpose of knowing wisdom and discipline. So, Your judgment give Thou, to judge Your people: that is, Your judgment give Thou for the purpose of judging Your people. But that which he says before in, Your people, the same he says afterwards in, Your poor: and that which he says before in, in justice; the same afterward in, in judgment: according to that manner of repetition. Whereby indeed he shows, that the people of God ought to be poor, that is, not proud, but humble. For, blessed are the poor in spirit, for theirs is the kingdom of Heaven. [Matthew 5:3] In which poverty even blessed Job was poor even before he had lost those great earthly riches. Which thing for this reason I thought should be mentioned, because there are certain persons who are more ready to distribute all their goods to the poor, than themselves to become the poor of God. For they are puffed up with boasting wherein they think their living well should be ascribed to themselves, not to the grace of God: and therefore now they do not even live well, however great the good works which they seem to do....

4. But seeing that he has changed the order of the words (though he had first said, O God, Your judgment to the King give Thou, and Your justice to the King's Son, putting judgment first, then justice), and has put justice first, then judgment, saying, To judge Your people in justice, and Your poor in judgment: he does more clearly show that he has called judgment justice, proving that there is no difference made by the order in which the word is placed, because it signifies the same thing. For it is usual to say wrong judgment of that which is unjust: but justice iniquitous or unjust we are not wont to speak of. For if wrong and unjust it be; no longer must it be called justice. Again, by putting down judgment and repeating it under the name of justice, or by putting down justice and repeating it under the name of judgment, he clearly shows that he specially names that judgment which is wont to be put instead of justice, that is, that which cannot be understood of giving an evil judgment. For in the place where He says, Judge not according to persons, but right judgment judge ye; [John 7:24] He shows that there may be a wrong judgment, when He says, right judgment judge ye: lastly, the one He does forbid, the other He does enjoin. But when without any addition He speaks of judgment, He would at once have just judgment to be understood: as is that which He says, You forsake the weightier matters of the Law, mercy and judgment. [Matthew 23:23] That also which Jeremiah says is, making his riches not with judgment. [Jeremiah 17:11] He says not, making his riches by wrong or unjust judgment, or not with judgment right or just, but not with judgment: calling not anything judgment but what is right and just.

5. Let the mountains bear peace to the people, and the hills justice [Psalm 71:3]. The mountains are the greater, the hills the less. These are without doubt those which another Psalm has, little with great. For those mountains did exult like rams, and those hills like lambs of the sheep, at the departure of Israel out of Egypt, that is, at the deliverance of the people of God from this world's servitude. Those then that are eminent in the Church for passing sanctity, are the mountains, who are meet to teach other men also, [2 Timothy 2:2] by so speaking as that they may be faithfully taught, by so living as that they may imitate them to their profit: but the hills are they that follow the excellence of the former by their own obedience. Why then the mountains peace: and the hills justice? Would there perchance have been no difference, even if it had been said thus, Let the mountains bear justice to the people and the hills peace? For to both justice, and to both peace is necessary: and it may be that under another name justice herself may have been called peace. For this is true peace, not such as unjust men make among them. Or rather with a distinction not to be overlooked must that be understood which he says, the mountains peace, and the hills justice? For men excelling in the Church ought to counsel for peace with watchful care; lest for the sake of their own distinctions by acting proudly they make schisms and dissever the bond of union. But let the hills so follow them by imitation and obedience, that they prefer Christ to them: lest being led astray by the empty authority of evil mountains (for they seem to excel), they tear themselves away from the Unity of Christ....

6. Thus also most pertinently may be understood, let the mountains bear peace to the people, namely, that we understand the peace to consist in the reconciliation whereby we are reconciled to God: for the mountains receive this for His people....Let the mountains, therefore, receive peace for the people, and the hills justice: so that in this manner, both being at one, there may come to pass that which has been written, justice and peace have kissed one another. But that which other copies have, let the mountains receive peace for the people, and let the hills: I think must be understood of all sorts of preaching of Gospel peace, whether those that go before, or those that follow after. But in these copies this follows, in justice He shall judge the poor of the people. But those copies are more approved of which have that which we have expounded above, let the mountains bear peace to the people, and the hills justice. But some have, to Your people; some have not to Your, but only to the people.

7. He shall judge the poor of the people, and shall save the sons of the poor [Psalm 71:4]. The poor and the sons of the poor seem to me to be the very same, as the same city is Sion and the daughter of Sion. But if it is to be understood with a distinction, the poor we take to be the mountains, but the sons of the poor the hills: for instance, Prophets and Apostles, the poor, but the sons of them, that is, those that profit under their authority, the sons of the poor. But that which has been said above, shall judge; and afterwards, shall save; is as it were a sort of exposition in what manner He shall judge. For to this end He shall judge, that He may save, that is, may sever from those that are to be destroyed and condemned, those to whom He gives salvation ready to be revealed at the last time. [1 Peter 1:5] For by such men to Him is said, Destroy not with ungodly men my soul: and, Judge me, O God, and sever my cause from the nation unholy. We must observe also that he says not, He shall judge the poor people, but, the poor of the people. For above when he had said, to judge Your people in justice and Your poor in judgment, the same he called the people of God as His poor, that is, only the good and those that belong to the right hand side. But because in this world those for the right and those for the left feed together, who, like lambs and goats at the last are to be put asunder; [Matthew 25:32] the whole, as it is mingled together, he has called by the name of the People. And because even here he puts judgment in a good sense, that is, for the purpose of saving: therefore he says, He shall judge the poor of the people, that is, shall sever for salvation those that are poor among the people. And He shall humble the false-accuser. No false-accuser can be more suitably recognised here than the devil. False accusation is his business. Does Job worship God gratis? [Job 1:9] But the Lord Jesus does humble him, by His grace aiding His own, in order that they may worship God gratis, that is, may take delight in the Lord. He humbled him also thus; because when in Him the devil, that is, the prince of this world, had found nothing, [John 14:30] he slew Him by the false accusations of the Jews, whom the false-accuser made use of as his vessels, working in the sons of unbelief. [Ephesians 2:2]...

8. And He shall endure to the sun, or, shall endure with the sun [Psalm 71:5]. For thus some of our writers have thought would be more exactly translated that which in the Greek is συμπαραμενεῖ . But if in Latin it could have been expressed in one word, it must have been expressed by compermanebit: however, because in Latin the word cannot be expressed, in order that the sense at least might be translated, it has been expressed by, He shall endure with the sun. For He shall co-endure to the sun is nothing else but, He shall endure with the sun. But what great matter is it for Him to endure with the sun, through whom all things were made, and without whom nothing was made, [John 1:3] save that this prophecy has been sent before for the sake of those who think that the religion of the Christian name up to a particular time in this world will live, and afterwards will be no more? He shall endure therefore with the sun, so long as the sun rises and sets, that is, so long as these times revolve, there shall not be wanting the Church of God, that is, Christ's body on earth. But that which he adds, and before the moon, generations of generations: he might have expressed by, and before the sun, that is, both with the sun and before the sun: which would have been understood by both with times and before times. That then which goes before time is eternal: and that is truly to be held eternal which by no time is changed, as, in the beginning was the Word. [John 1:1] But by the moon he has chosen rather to intimate the waxings and wanings of things mortal. Lastly, when he had said, before the moon, wishing in a manner to explain for what purpose he inserted the moon, generations, he says, of generations. As though he were saying, before the moon, that is, before the generations of generations which pass away in the departure and succession of things mortal, like the lunar wanings and waxings. And thus what is better to be understood by His enduring before the moon, than that He takes precedence of all mortal things by immortality? Which also as follows may not impertinently be taken, that whereas now, having humbled the false-accuser, He sits at the right hand of the Father, this is to endure with the sun. For the brightness of the eternal glory is understood to be the Son: [Hebrews 1:3] as though the Sun were the Father, and the Brightness of Him His Son. But as these things may be spoken of the invisible Substance of the Creator, not as of that visible creation wherein are bodies celestial, of which bright bodies the sun has the pre-eminence, from which this similitude has been drawn: just as they are drawn even from things earthly, to wit, stone, lion, lamb, man having two sons, and the like: therefore having humbled the false-accuser, He endures with the sun: because having vanquished the devil by the Resurrection, He sits at the right hand of the Father, [Mark 16:19] where He dies no more, and death no longer over Him shall have dominion. [Romans 6:9] This too is before the moon, as though the First-born from the dead were going before the Church, which is passing on in the departure and succession of mortals. These are the generations of generations. Or perchance it is because generations are those whereby we are begotten mortally; but generations of generations those whereby we are begotten again immortally. And such is the Church which He went before, in order that He might endure before the moon, being the First-born of the dead. To be sure, that which is in the Greek γενεας γενεῶν, some have interpreted, not generations, but, of a generation of generations: because γενεας is of ambiguous case in Greek, and whether it be the genitive singular της γενε,ς, that is, of the generation, or the accusative plural τὰς γενεὰς, that is, the generations, does not clearly appear, except that deservedly that sense has been preferred wherein, as though explaining what he had called the moon, he added in continuation, generations of generations.

9. And He shall come down like rain into a fleece, and like drops distilling upon the earth [Psalm 71:6]. He has called to our minds and admonished us, that what was done by Gedeon the Judge, in Christ has its end. For he asked a sign of the Lord, that a fleece laid on the floor should alone be rained upon, and the floor should be dry; and again, the fleece alone should be dry, and the floor should be rained upon; and so it came to pass. [Judges 6:36-38] Which thing signified, that, being as it were on a floor in the midst of the whole round world, the dry fleece was the former people Israel. The same Christ therefore Himself came down like rain upon a fleece, when yet the floor was dry: whence also He said, I am not sent but to the sheep which were lost of the house of Israel. [Matthew 15:24] There He chose out a Mother by whom to receive the form of a servant, wherein He was to appear to men: there the disciples, to whom He gave this same injunction, saying, Into the way of the nations go ye not away, and into the cities of the Samaritans enter ye not: go ye first to the sheep which are lost of the house of Israel. [Matthew 10:5-6] When He says, go ye first to them, He shows also that hereafter, when at length the floor was to be rained upon, they would go to other sheep also, which were not of the old people Israel, concerning whom He says, I have other sheep which are not of this fold, it behooves Me to bring in them also, that there may be one flock and one Shepherd. [John 10:16] Hence also the Apostle: for I say, he says, that Christ was a minister of the Circumcision for the truth of God, to confirm the promises of the fathers. [Romans 15:8] Thus rain came down upon the fleece, the floor being yet dry. But inasmuch as he continues, but that the nations should glorify God for His mercy: [Romans 15:9] that when the time came on, that should be fulfilled which by the Prophet He says, a people whom I have not known has served Me, in the hearkening of the ear it has obeyed Me: we now see, that of the grace of Christ the nation of the Jews has remained dry, and the whole round world through all nations is being rained upon by clouds full of Christian grace. For by another word he has indicated the same rain, saying, drops distilling: no longer upon the fleece, but upon the earth. For what else is rain but drops distilling? But that the above nation under the name of a fleece is signified, I think is either because they were to be stripped of the authority of teaching, just as a sheep is stripped of its skin; or because in a secret place He was hiding that same rain, which He willed not should be preached to uncircumcision, that is, be revealed to uncircumcised nations.

10. There shall arise in His days justice and abundance of peace, until the moon be taken away [Psalm 71:7]. The expression tollatur some have interpreted by be taken away, but others by be exalted, translating one Greek word, which is there used, ‡ νταναιρεθῇ, just as each of them thought good. But they who have said, be removed, and they who have said, be taken away, do not so very much differ. For by the expression, be removed, custom does teach us that there should be rather implied, that a thing is taken away and is no more, than that it is raised to a higher place: but be taken away can be understood in no other way at all, than that a thing is destroyed: that is, it is no more: but by be exalted, only that it is raised to a higher place. Which indeed when it is put in a bad sense is wont to signify pride: as is the passage, In your wisdom be not exalted. But in a good sense it belongs to a more exceeding honour, as, for instance, when anything is being raised; as is, In the nights exalt ye your hands unto holy places, and bless ye the Lord. Here then if we have understood the expression, be removed, what will be, until the moon be removed, but that it be so dealt with that it be no more? For perchance he willed this also to be perceived, that mortality is to be no longer, when the last enemy shall be destroyed, death: [1 Corinthians 15:26] so that abundance of peace may be brought down so far as that nothing may withstand the felicity of the blessed from the infirmity of mortality: which will come to pass in that age, of which we have the faithful promise of God through Jesus Christ our Lord, concerning which it is said, There shall arise in His days justice and abundance of peace: until, death being utterly overcome and destroyed, all mortality be consumed. But if under the term moon, not the mortality of the flesh through which the Church is now passing, but the Church Herself in general has been signified, which is to endure for everlasting, being delivered from this mortality, thus must be taken the expression, There shall arise in His days justice and abundance of peace, until the moon be exalted; as though it were said, There shall arise in His days justice, to conquer the contradiction and rebellion of the flesh, and whereby there may be made a peace so increasing and abundant, until the moon be exalted, that is, until the Church be lifted up, through the glory of the Resurrection to reign with Him, who went before Her in this glory, the first-born of the dead, that He might sit at the right hand of the Father; [Mark 16:19] thus with the sun enduring before the moon, in the place whereunto hereafter was to be exalted the moon also.

11. And He shall be Lord from sea even unto sea, and from the river even unto the ends of the round world [Psalm 71:8]: He to wit concerning whom he had said, There shall arise in His days justice and abundance of peace, until the moon be exalted. If the Church here is properly signified under the term moon, in continuation he showed how widely that same Church He was going to spread abroad, when He added, and He shall be Lord from sea even unto sea. For the land is encircled by a great sea which is called the Ocean: from which there flows in some small part in the midst of the lands, and makes those seas known to us, which are frequented by ships. Again, in from sea even unto sea He has said, that from any one end of the earth even unto any other end, He would be Lord, whose name and power in the whole world were to be preached and to prevail exceedingly. To which, that there might not be understood in any other manner, from sea even unto sea: He immediately added, and from the river even unto the ends of the round world. Therefore that which He says in even unto the ends of the round world, the same He had said before in from sea even unto sea. But in that which now He says, from the river, He has evidently expressed that He willed Christ to publish at length His power from that place from whence also He began to choose His disciples, to wit from the river Jordan, where upon the Lord, on His baptism, when the Holy Ghost descended, there sounded a voice from Heaven, This is My beloved Son. [Matthew 3:17] From this place then His doctrine and the authority of the heavenly ministry setting out, is enlarged even unto the ends of the round world, when there is preached the Gospel of the kingdom in the whole world, for a testimony unto all nations: and then shall come the end. [Matthew 24:14]

12. In His presence shall fall down the Ethiopians, and His enemies shall lick the earth [Psalm 71:9]. By the Ethiopians, as by a part the whole, He has signified all nations, selecting that nation to mention especially by name, which is at the ends of the earth. By in His presence shall fall down has been signified, shall adore Him. And because there were to be schisms in various quarters of the world, which would be jealous of the Church Catholic spread abroad in the whole round world, and again those same schisms dividing themselves into the names of men, and by loving the men under whose authority they had been rent, opposing themselves to the glory of Christ which is throughout all lands; so when He had said, in His presence shall fall down the Ethiopians, He added, and His enemies shall lick the earth: that is, shall love men, so that they shall be jealous of the glory of Christ, to whom has been said, Be exalted above the Heavens, O God, and above all the earth Your glory. For man earned to hear, Earth you are, and unto earth you shall go. [Genesis 3:19] By licking this earth, that is, being delighted with the vainly talking authority of such men, by loving them, and by counting them for the most pleasing of men, they gainsay the divine sayings, whereby the Catholic Church has been foretold, not as to be in any particular quarter of the world, as certain schisms are, but in the whole universe by bearing fruit and growing so as to attain even unto the very Ethiopians, to wit, the remotest and foulest of mankind.

13. The kings of Tharsis and the isles shall offer gifts, the kings of the Arabians and of Saba shall lead presents [Psalm 71:10]. This no longer requires an expounder but a thinker; yea it does thrust itself upon the sight not only of rejoicing believers, but also of groaning unbelievers — except perchance we must inquire why there has been said, shall lead presents. For there are wont to be led those things which can walk. For could it by any means have been spoken with reference to the sacrifice of victims? Far be it that such righteousness should arise in His days. But those gifts which have been foretold as to be led, seem to me to signify men, whom into the fellowship of the Church of Christ the authority of kings does lead: although even persecuting kings have led gifts, knowing not what they did, in sacrificing the holy Martyrs. And there shall adore Him all kings of the earth, all nations shall serve Him [Psalm 71:11].

14. But while he is explaining the reasons why so great honour is paid Him by kings, and He is served of all nations: because He has delivered, he says, the needy man from the mighty, and the poor man, to whom was no helper [Psalm 71:12]. This needy and poor man is the people of men believing in Him. In this people are also kings adoring Him. For they do not disdain to be needy and poor, that is, humbly confessing sins, and needing the glory of God [Romans 3:23] and the grace of God, in order that this King, Son of the King, may deliver them from the mighty one. For this same mighty one is he who above was called the Slanderer: whom mighty to subdue men to himself, and to hold them bound in captivity, not his virtue did make, but men's sins. The same is himself also called strong; therefore here mighty also. But He that has humbled the slanderer and has entered into the house of the strong man to bind him and to spoil his vessels, [Matthew 12:29] He has delivered the needy and the poor man. For this neither the virtue of any one could accomplish, nor any just man, nor any Angel. When then there was no helper, by His coming He saved them Himself.

15. But it might occur to one; if because of sins man was held by the devil, have sins pleased Christ, who saved the needy man from the mighty? Far be it. But He it is that shall spare the helpless and poor man [Psalm 71:13]: that is, shall remit sins to the man, humble and not trusting in his own merits, or hoping for salvation because of his own virtue, but needing the grace of his Saviour. But when he has added, and the souls of the poor He shall save: he has recommended to our notice both the aids of grace; both that which is for the remission of sins, when he says, He shall spare the poor and needy man; and that which does consist in the imparting of righteousness, when he has added, and the souls of the poor He shall save. For no one is meet of himself for salvation (which salvation is perfect righteousness), unless God's grace aid: because the fullness of the law is nought but love, which does not exist in us of ourselves, but is shed abroad in our hearts through the Holy Spirit which has been given unto us. [Romans 5:5]

16. From usuries and iniquity He shall redeem the souls of them [Psalm 71:14]. What are these usuries but sins, which are also called debts? [Matthew 6:12] But I think they have been called usuries, because more of ill is found in the punishments than has been committed in the sins. For, for example's sake, while a man-slayer kills only the body of a man, but can no wise hurt the soul; of himself both soul and body is destroyed in hell. Because of such despisers of present commandment and deriders of future punishment has been said, I coming would have exacted with usuries, [Matthew 25:27] from these usuries are redeemed the souls of the poor by that blood which has been shed for the remission of sins. He shall redeem, I say, from usuries, by remitting sins which owed larger punishments: but He shall redeem from iniquity, by helping them by grace even to do righteousness. Therefore the same two things have been repeated which were said above. For in that which is above, He shall spare the helpless and poor man, there is understood from usuries: but in that which there he says, and the souls of the poor He shall save; there seems to have been implied, from iniquity: so that the words He shall redeem, are understood with both. So when He shall spare the poor and helpless man, and shall save the souls of the poor: thus from usuries and iniquity He shall redeem the souls of them. And honourable shall be the name of Him in the presence of them. For they give honour to His name for so great benefits, and they respond that meet and right it is to render thanks to the Lord their God. Or, as some copies have it, and honourable is the name of them in the presence of Him: for even if Christians seem despicable to this world, the name of them in the presence of Him is honourable, who to them has given it, no longer remembering those names in His lips, whereby before they used to be called, when they were bound fast by the superstitions of the Gentiles, or signed with names derived from their own evil deserts, before they were Christians, which name is honourable in the presence of Him, even if it seems despicable to enemies.

17. And He shall live, and there shall be given to Him of the gold of Arabia [Psalm 71:15]. There would not have been said, and He shall live (for of whom could not this be said, though living for ever so brief a space of time on this earth?) unless that life were being recommended to our notice, wherein He dies no more, and death over Him shall have no more dominion. [Romans 6:9] And thus, and He shall live, that was despised in death: for, as another Prophet says, there shall be taken away from the earth the life of Him. [Isaiah 53:8] But what is, and there shall be given to Him of the gold of Arabia? For the fact that from thence even the former Salomon received gold, in this Psalm has been in a figure transferred unto another true Salomon, that is, the true Peace-maker. For the former did not have dominion from the river even unto the ends of the round world. Thus then has been prophesied, that even the wise men of this world in Christ would believe. But by Arabia we understand the Gentiles; by gold wisdom which does as much excel among all doctrines as gold among metals. Whence has been written, Receive ye prudence as silver, and wisdom as proved gold. [Proverbs 8:10] And they shall pray concerning Himself always. That which the Greek has, περὶ αὐτοῦ, some have interpreted by concerning Himself, some for Himself, or for Him. But what is, concerning Himself, except perchance that for which we pray, saying, Your kingdom come? [Matthew 6:10] For Christ's coming shall make present to believers the kingdom of God. But how to understand for Him is difficult; except that when prayer is made for the Church, for Himself prayer is made, because she is His Body. For concerning Christ and the Church has been sent before a great Sacrament, [Ephesians 5:32] there shall be two in one flesh. But now that which follows, all the day long, that is, in all time, they shall bless Him, is sufficiently evident.

18. And there shall be a firmament on the earth, on the tops of the mountains [Psalm 71:16]. For, all the promises of God in Him are Yea, [2 Corinthians 1:20] that is, in Him are confirmed: because in Him has been fulfilled whatever has been prophesied for our salvation. For the tops of the mountains it is meet to understand as the authors of the divine Scriptures, that is, those persons through whom they were supplied: wherein He is indeed Himself the Firmament: for unto Him all things that have been divinely written are ascribed. But this He willed should be on earth; because for the sake of those that are upon earth, they were written. Whence He came also Himself upon earth, in order that He might confirm all these things, that is, in Himself might show them to have been fulfilled. For it was necessary, He says, for all things to be fulfilled which were written in the Law, and the Prophets, and Psalms, concerning Me: [Luke 24:44] that is, in the tops of the mountain. [Isaiah 2:2] For so there comes in the last time the evident Mount of the Lord, prepared on the summit of the mountains: of which here he speaks, in the tops of the mountains. Highly superexalted above Libanus shall be His fruit. Libanus we are wont to take as this world's dignity: for Libanus is a mountain bearing tall trees, and the name itself is interpreted whiteness. For what marvel, if above every brilliant state of this world there is superexalted the fruit of Christ, of which fruit the lovers have contemned all secular dignities? But if in a good sense we take Libanus, because of the cedars of Libanus which He has planted: what other fruit must be understood, that is being exalted above this Libanus, except that whereof the Apostle speaks when he is going to speak concerning that love of his, yet a pre-eminent way to you I show? [1 Corinthians 12:31] For this is put forward even in the first rank of divine gifts, in the place where he says, but the fruit of the Spirit is love: [Galatians 5:22] and with this are conjoined the remaining words as consequent. And they shall flourish from the city like hay of the earth. Because city is used ambiguously, and there is not annexed of Him, or of God, for there has not been said, from the city of Him, or from the city of God, but only from the city: in a good sense it is understood, in order that from the city of God, that is, from the Church, they may flourish like grass; but grass bearing fruit, as is that of wheat: for even this is called grass in Holy Scripture; as in Genesis there is a command for the earth to bring forth every tree and every grass, and there is not added every wheat: which without doubt would not have been passed over unless under the name of grass this also were understood; and in many other passages of the Scriptures this is found. But if we must take, and they shall flourish like the grass of the earth, in the same manner as is said, all flesh is grass, and the glory of a man like the flower of grass: [Isaiah 40:6] certainly then that city must be understood which does intimate this world's society: for it was not to no purpose that Cain was the first to build a city. [Genesis 4:17] Thus the fruit of Christ being exalted above Libanus, that is, above enduring trees and undecaying timbers, because He is the everlasting fruit, all the glory of a man according to the temporal exaltation of the world is compared to grass; for by believers and by men already hoping for life eternal temporal felicity is despised, in order that there may be fulfilled that which has been written, all flesh is grass, and all the glory of flesh as the flower of grass: the grass has dried, the flower has fallen off, but the word of the Lord does endure forever. There is the fruit of Him exalted above Libanus. For always flesh has been grass, and the glory of flesh as the flower of grass: but because it was not clearly proved what felicity ought to have been chosen and preferred, the flower of grass was esteemed for a great matter: not only it was by no means despised, but it was even chiefly sought after. As if therefore at that time He shall have begun to be thus, when there is reproved and despised whatever used to flourish in the world, thus has been said, superexalted above Libanus shall be the fruit of Him, and they shall flourish from the city like grass of the earth: that is, glorified above all things shall be that which is promised for everlasting, and compared to the grass of the earth shall be whatever is counted a great matter in the world.

19. Be, therefore, the name of Him blessed for ever: before the sun endures the name of Him [Psalm 71:17]. By the sun times are signified. Therefore for everlasting endures the name of Him. For eternity does precede times, and is not bounded by time. And there shall be blessed in Him all the tribes of the earth. For in Him is fulfilled that which has been promised to Abraham. For He says not, In seeds, as though in many; but as though in one, And to your Seed, which is Christ. [Galatians 3:16] But to Abraham is said, In your Seed shall be blessed all the tribes of the earth. [Genesis 22:18] And not the sons of the flesh but the sons of promise are counted in the Seed. [Romans 9:8] All nations shall magnify Him. As if in explanation there is repeated that which above has been said. For because they shall be blessed in Him, they shall magnify Him; not of themselves making Him to be great, that of Himself is great, but by praising and confessing Him to be great. For thus we magnify God: thus also we say, Hallowed be Your name, [Matthew 6:9] which is indeed always holy.

20. Blessed be the Lord God of Israel, who has done wonderful things alone [Psalm 71:18]. Contemplating all things above spoken of, a hymn bursts forth; and the Lord God of Israel is blessed. For that is being fulfilled which has been spoken to that barren woman, and He that has delivered You, the God of Israel, shall Himself be called of the whole earth. [Isaiah 54:5] He does Himself marvellous things alone: for whosoever do them, He does Himself work in them, who does wonderful things alone. And blessed be the name of His glory for everlasting, and for age of age [Psalm 71:19]. For what else should the Latin interpreters have said, who could not have said for everlasting, and for everlasting of everlasting? For it sounds as if one thing were meant in the expression for everlasting, and another thing in the expression for age: but the Greek has εἰς τὸν αἰωνα, καὶ εἰς τὸν αἰῶνα τοῦ αἰῶνος, which perchance more meetly might have been rendered by, for age, and for age of age: so that by for age, might have been understood as long as this age endures; but for age of age, that which after the end of this is promised to be. And there shall be fulfilled with the glory of Him every land: so be it, so be it. You have commanded, O Lord, so it is coming to pass: so it is coming to pass, until that which began with the river, may attain fully even unto the ends of the round world.